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THE  HARVARD  ORIENTAL  SERIES 


VOLUME  TWENTY-FIVE 


HARVARD  ORIENTAL  SERIES 

EDITED 

WITH  THE  COOPERATION  OF  VARIOUS  SCHOLARS 

BY 

CHARLES  ROCKWELL  LANMAN 

PROFESSOR  AT  HARVARD  UNIVERSITY  ; CORRESPONDING  MEMBER  OF  THE 
ACADEMIE  DES  INSCRIPTIONS  ET  BELLES-LETTRES  OF  THE 
INSTITUTE  OF  FRANCE 

IDoIume  Hwcnt'2=five 


CAMBRIDGE,  MASSACHUSETTS 

1batvar^  (University  [Press 


19  20 


^ t --.  - V 

RIGVEDA  BRAHMANAS: 

THE  AITAREYA  AND  I^^VUSTTAKI 
BRAHMANAS  OF  THE  RIGVEDA 

TRANSLATED  FROM  THE  ORIGINAL  SANSKRIT 

BY 

ARTHUR  BERRIEDALE  KEITH,  D.C.L.,  D.Litt. 

OF  THE  INNEIl  TEMPLE,  UARRISTER-AT-LAW 
REGIUS  PROFESSOR  OF  SANSKRIT  AND  COMPARATIVE  PHILOLOGY 
AT  THE  UNIVERSITY  OF  EDINBURGH 

LATE  OF  HIS  MAJESTY’S  COLONIAL  OFFICE 

TRANSLATOR  OF  THE  VEDA  OF  THE  BLACK  YAJUS  SCHOOL 


CAMBRIDGE,  MASSACHUSETTS 

Ibarvavb  (lliuverstt^  press 


1920 


The  volumes  of  this  Series  may  be  had,  in  America,  by  addressing  The  Harvard 
University  Press,  Cambridge,  Massachusetts ; and  in  England,  by  addressing 
Humphrey  Milford,  Oxford  University  Press,  Amen  Comer,  London,  E.C. 

A Descriptive  List  of  volumes  1-30  of  this  Series,  with  titles  and  prices,  may  be 
found  at  the  end  of  this  volume. 

These  volumes  are  printed  with  funds  given  or  bequeathed  to  Hai-vard  University  by 
the  late  Henry  Clarke  Warren,  of  Cambridge,  Massachusetts.  A brief  Memorial  of 
Mr.  Warren  is  given  at  the  end  of  volume  30.  A bound  volume,  containing  the 
Memorial  and  a Descriptive  List  with  Critical  Reviews  of  the  Books,  will  be  sent  free 
upon  application  to  the  Harvard  University  Press. 


PRINTED  FROM  TYPE  AT  THE 

UNIVERSITY  PRESS,  OXFORD,  ENGLAND 
BY  FREDERICK  HALL 
PRINTER  TO  THE  UNIVERSITY 


First  edition,  1920,  One  Thousand  Copies 


IN  MEMORIAM 
FRATRIS 

K.  C.  STEUART  KEITH,  I.C.S. 

(1876-1919) 


PREFACE 


This  translation  of  the  Brahmanas  of  the  Rigveda  was  prepared  in  the 
winter  of  1914-15,  and  in  the  following  autumn  Professor  C.  R.  Laninan 
added  to  the  many  obligations  which  I owe  to  him  by  undertaking  to  find 
a place  for  it  in  the  Harvard  Oriental  Series.  Interruption  of  correspond- 
ence, due  to  submarine  activity,  delayed  arrangements  for  printing,  but 
substantial  progress  was  made  in  1917.  Thereafter,  however,  the  increasing 
pressure  of  war  conditions  rendered  w'ork  difficult,  and  when,  on  the 
conclusion  of  the  armistice,  an  active  resumption  of  printing  took  place,  my 
absence  in  London,  while  serving  on  Lord  Crewe’s  Committee  on  the  Home 
Administration  of  Indian  Affairs,  postponed  for  a considerable  period  the 
correction  of  the  proofs. 

The  plan  followed  in  this  work  is  that  adopted  in  the  case  of  the 
translation  of  the  Taittinya  Sarhhitd,  vols.  xviii  and  xix  in  this  series,  and 
it  gives  me  sincere  pleasure  to  express  once  more  my  indebtedness  to  the 
works  of  Professors  A.  A.  Macdonell;  T.  Aufrecht  and  J.  Eggeling,  my 
predecessors  at  Edinburgh ; W.  Caland,  V.  Henry,  A.  Hillebrandt, 
H.  Oldenbei’g,  W.  D.  Whitney,  and,  last  but  not  least,  C.  R.  Lanman. 
Dr.  F.  W.  Thomas,  as  ever,  facilitated  the  use  of  the  resources  of  the  Library 
of  the  India  Office,  including  the  MS.  of  Vinayaka’s  commentary  on  the 
KausUaki  Brdhmana,  from  which  are  derived  the  renderings  ascribed  in 
my  translation  to  the  commentary.  My  wife  shared  with  me  the  task  of 
correcting  the  proofs  and  preparing  the  indexes.  To  Mr.  Frederick  Hall 
and  his  staff"  my  best  thanks  are  due  for  the  care  which  they  have  taken 
in  the  production  of  the  work. 


Edinburgh, 

October  10,  1919. 


A.  BERRIEDALE- KEITH. 


CONTENTS 


PAGE 

INTKODUCTION 1-103 

1.  Comparison  of  Contents  of  the  two  Brahmanas  . . . 1-21 

2.  The  Relations  of  the  two  Brahmanas  .....  22-28 

3.  The  Composition  of  the  Aitareya  Brahmana  ....  28-36 

4.  The  Composition  of  the  Kausitaki  Brahmana  ....  36-42 

5.  The  Dates  of  the  two  Brahmanas  ......  42-50 

Relation  to  Panini  ........  42 

Relation  to  Yaska  .........  42 

Relation  to  (^akalya  ........  43 

Relation  to  A9valayana  and  ^^hkhayana  ....  44 

Absence  of  reference  to  Metempsychosis  ....  44 

Political  references  ........  44 

Relation  to  other  Brahmana  texts  ......  45 

Relation  to  Apastamba 48 

Astronomical  data  .........  49 

Date  of  later  part  of  the  Aitareya  ......  49 

Date  of  Metrical  Portions  of  the  Aitareya  ....  50 

6.  The  Ritual 50-68 

The  (^ahkhayana  ^rauta  Sutra  ......  50 

The  A9valayana  (^rauta  Sutra  ......  51 

The  Soma  Sacrifice  ........  53 

The  Rajasuya  and  the  Story  of  ^unah9epa  ....  61 

7.  Language,  Style,  and  Metre 68-101 

Language  of  the  Mantras  .......  68 

Language  of  the  Prose  ........  70 

Style  ...........  96 

Metre  ...........  98 

8.  Commentaries  and  Editions  .......  101-103 

TRANSLATION  OF  THE  AITAREYA  BRAHMANA  . . 105-344 

TRANSLATION  OF  THE  KAUSITAKI  BRAHMANA  . . 345-530 

GENERAL  INDEX 531-546 

SANSKRIT  INDEX 547-555 


ADDITIONS 


Introduction.  P.  42.  S.  K.  Belvalkar  [Systems  of  Sanskrit  Grammar,  pp.  15-19) 
defends  the  view  which  places  Panini  in  the  seventh  centmy  b.c.,  but  without 
adding  any  argument  of  weight.  K.  P.  Jayaswal  [Ind.  Ant.  xlvii.  138)  holds 
that  Katyayana’s  date  may  be  ascribed  to  248-200  b.c.,  on  the  ground  of  his 
Varttika  on  ii.  1.  60  [c^ukaparthivadmam  upasamkhyanam),  and  argues  that,  as 
Panini  holds  (vi.  3.  21)  that  the  genitive  case-ending  is  retained  in  compounds 
in  a disparaging  sense,  he  cannot  have  known  the  imperial  title  devanampriya, 
which  A9oka  attributes  to  his  predecessors.  The  cogency  of  the  argument  is 
imperfect,  since  there  is  no  real  proof  that  the  title  was  actually^  useil  before 
Afoka’s  time  as  an  imperial  title.  On  the  other  hand,  S.  Levi’s  effort  [Journal 
Asiatique,  ser.  8,  xv.  234-240)  to  bring  down  Panini’s  date  to  c.  300  b.c.  on 
the  strength  of  his  mention  of  Saihkala,  Bhagala,  and  Taksafila,  and  of  the 
occurrence  of  Ambhi  in  the  Ganapatlia  equally  lacks  cogency. 

P.  45.  P.  D.  Grune  [Bhandarkar  Commemoration  Volume,  pp.  46,  50,  51) 
inclines  to  favour  the  view  of  the  priority  of  the  Gopatha  Brdhmana  to  Yaska, 
but  adduces  no  new  evidence  of  weight,  the  similarity  of  Nirukta  iv.  27  to 
Gopatha  v.  5 being  one  of  substance  alone. 

P.  46.  The  publication  by  W.  Caland  of  Das  Jaiminlya-Brdhmana  in 
Auswalil  (Amsterdam,  November  1919),  renders  available  proof  of  the 
posteriority  of  the  Jaiminiya  to  both  the  Aitareya  and  KauMaki  Brahmanas. 
Thus  the  account  of  the  Gavam  Ayana  (ii.  374)  is  plainly  later  than  AB.  iv.  17, 
and  that  of  the  consecration  of  Kefin  (ii.  53,  54)  than  KB.  vii.  4.  Many 
proper  names  in  the  Jaiminiya  have  parallels  in  the  other  two  texts,  the 
former  presenting  some  of  these  names  in  infei-ior  forms  ; of  special  interest 
are  Vasistha  Satyahavya,  Aikadagaksi,  Rjifvan  Vatavata,  Nagarin  Jana^imteya, 
Saujata  Arati,  Vrsa9usma  Arjl9vana,  Soma9Usma  Satyayajni,  Hiranyadant 
Veda,  Budila  A9vatara9vi,  Kratujit  Janaki,  and  the  Abhiprataranas.  The 
comparative  epoch  of  the  Jaiminiya  is  suggested  by  such  names  as  Yajhavalkya, 
Janaka  Vaideha,  pvetaketu  Aruneya,  Kahola  Kausitakeya,  Ksatra  Pratardana 
the  confusion  of  Ko9in  Darbhya  and  Ke9in  Satyakami,  &c. 

Aitareya  Brahmana.  iii.  43.  That  the  verse  was  early  unintelligible  is  shown 
by  JB.  i.  258,  where  a quite  irrelevant  story  of  one  (jJakala  Gaupayana  is  told 
in  order  to  illustrate  it. 


ADDITIONS 


XI 


iv.  17.  In  the  parallel  in  JB.  ii.  374  : tasam  dvadare  masi  (;rhgani  prd- 
vartanta  Caland  renders  ‘ Deren  HOrner  begannen  (erst)  im  zwOlften  Monate 
hervorzukommen’,  but  this  sense  of  pruvartanta  is  in  itself  unlikely,  and,  what 
is  more  important,  is  not  consistent  with  the  following  phrase : tasmat  sattrino 
dvadare  masy  api  (^ikJidh  pravapante,  where  the  parallelism  of  pra-  proves  that 
the  llrdlmana  understood  prdror/a«<a  as  ‘fell  off’;  the  horns  existed  as  the 
result  of  the  first  ten  months,  but  were  lost  through  the  next  two,  just  as 
the  (;ikhah  are  removed.  But  that  this  was  the  original  sense  is  most  im- 
plausible. 

vi.  1.  Caland  (ZDMG.  Ixxii.  23)  suggests  evopoddsarpan,  a correction  already 
made  by  0.  Bohtlingk  {Chrestomathie'\  p.  21)  to  eliminate  ha  sma  with  the 
imperfect ; at  its  second  occurrence  he  omits  sma  leather  than  adopt  Delbriick’s 
suggestion  (Bohtlingk,  p.  350)  sa  ha  sma  yenopoddsarpati.  But  these  conjectures 
do  too  much  violence  to  the  text,  and  it  must  be  remembered  that  in  vii.  16 
is  found  ha  sma  . . . mimuce  and  at  v.  30  ha  sma  . . . uvdca,  which  is  not  pro- 
bably to  be  taken  with  Delbriick  {Aliind.  Synt.  p.  503)  as  equivalent  to  the 
normal  ha  smdha. 

vi.  35.  The  conjectui’es  of  Weber  as  to  the  end  of  the  Devanitha  are  borne 
out  by  JB.  ii.  116,  where  the  reading  is  aha  ned  asann  apurogavdni,  yajha  ned 
asann  avicetandsah. 

vii.  18.  The  Udantyas  here  are  clearly  the  same  as  the  Udantas  in  JB.  i.  197, 
as  Caland  (JB.  p.  80)  rightly  suggests.  His  further  suggestions  (pp.  99,  104) 
that  the  Udantas  include  the  Kurus  and  Pancalas,  or  the  Kurus  only  (JB.  i. 
256,  262)  and  are  northerners  generally  is  quite  inconsistent  with  his  first 
identification.  Nor  are  the  Kurus  and  Pancalas  northerners  proper  ; cf.  Vedic 
Index,  i.  168. 


Kaumtaki  Brdhmana.  vii.  4.  There  is  a variant  in  JB.  ii.  53,  54,  where  the 
text  as  it  stands  does  not  make  sense.  The  same  Brdhmana  (i.  285)  converts 
Ke9in  Darbhya  from  a king  into  a Purohita  of  Kefin  Satyakami,  which 
contradicts  its  own  version  elsewhere,  and  is  doubtless  a product  of  secondary 
tradition. 

X.  2 and  xvii.  9.  Caland  (ZDMG.  Ixxii.  1,  2)  suggests  ‘ eindringen  ’ for 
anvavapdtoh,  but  this  is  not  necessary  ; for  yadi  na  cf.  i.  8. 

xxi.  1.  Caland  (ZDMG.  Ixxii.  24)  conjectures  for  ndnvavdyandya  the  more 
natural  ’nanvavdyandya. 

xxiii.  2.  Caland  reads  hatvdyantam,  which  is  an  improvement,  though 
yantam  is  unobjectionable  unless  referred  to  Indra’s  attack  on  Vrtra. 

xxiii.  5.  Caland  accepts  M’s  reading  of  Paruchepdt  in  the  second  clause,  and 
restores  it  in  the  first ; this  makes  the  sentence  so  simple  as  to  render  the 
corruption  unaccountable,  and  M,  while  often  showing  a good  tradition,  is 
also  not  without  obvious  efforts  at  correction.  In  this  case  the  correction, 


ADDITIONS 


unfortunately,  ruins  the  meaning  of  the  passage ; the  one-day  form  has  no 
Parucchepa  hymn. 

XXV.  10.  For  samsthapaykeyuh  Caland  suggests  samtistjidpayiseyuh ; very 
possibly  samsfhapayeyuh  is  correct. 

XXV.  13.  Caland  suggests  that  for  ned  . . . antariydm  should  be  read 
cmtarayama,  since  there  is  a variant  antaryania,  and  the  subjunctive  is 
required.  But  the  injunctive  would  be  correct  (Delbriick,  Altind.  Synt. 
p.  360),  and  the  conjecture  is  therefore  needless.  The  plural,  however,  is 
a difficulty,  though  not  impossible ; antarayam,  injunctive  of  the  verb  found  in 
xii.  4 and  xxiii.  4,  may  be  read,  and  would  explain  the  divergent  readings, 
since  it  would  be  a rare  and  easily  misunderstood  form.  If  iyam  is  correct, 
then  the  passage  is  comparable  with  AB.  viii.  23. 

xxvi.  4.  Caland  deduces  from  xvi.  9 and  xxv.  14  the  suggestion  Myate  in 
lieu  of  dhlyate,  but  from  PB.  xvi.  1.  2 : hartapatyarh  taj  jlyate  vd  pra  va  mlyate 
concludes  that  jiyate  is  original.  But  dhlyate  can  stand. 

xxvi.  7.  Caland’s  suggestion  to  omit  smdha  is  open  to  the  objection  that  its 
insertion  is  not  easy  to  explain,  and  the  text  can  be  translated, 
xxviii.  1.  Caland  reads  etavatc,  ‘ so  wichtig  sind  ’. 

xxviii.  2.  Caland  suggests  that  apajajhire  is  a misprint  for  apajaghnire. 
The  Anand.  ed.,  however,  has  the  same  reading,  but  the  sense  must  be  as 
rendered  below. 


INTRODUCTION 


§ 1.  Comparison  of  Contents  of  the  Two  Brahmanas. 

A.  THE  AITAREYA  BRAHMANA 

Faficika  I. 

The  Soma  Sacrifice. 

Adhyaya  I. 

The.  Consecration  rites. 

The  consecration  offering.  KB.  vii.  1 

The  origin  of  the  terms  Ahuti  and  Hotr. 

The  rebirth  of  the  consecrated  man  in  the  rite. 

The  verses  recited  at  the  sacrifices  of  the  consecration  offering,  vii.  2 
The  verses  for  the  Svistakrt  rite. 

The  choice  of  Viraj  verses. 

Adhyaya  II. 

The  Introductory  Sacrifice. 

7 = ii.  1.  The  deities  of  the  introductory  sacrifice. 

8 = 2.  The  fore-offerings. 

9 = 3.  The  metres  used  in  verses  of  the  introductory  sacrifice 

10  = 4.  The  Viraj  metre  in  the  Svistakrt  verses. 

11  = 5.  The  use  of  the  fore-  and  after-offerings. 

The  offerings  to  the  wives  of  the  gods. 

The  introductory  and  the  concluding  sacrifices. 

Adhyaya  III. 


The  buying  and  bringing  of  the  Soma. 


12  = iii. 

1.  The  bringing  of  the  Soma. 

vii.  10 

13  = 

2.  The  bringing  forward  of  the  Soma. 

vii.  10 

14  = 

3.  The  unyoking  of  the  Soma  cart. 

vii.  10 

15  = 

4.  The  guest-offering  to  Soma. 

viii.  1 

16  = 

5.  The  production  of  fire  by  friction. 

viii.  1 

17  = 

1 

6.  The  remaining  rites  of  the  guest  reception. 

[h.O.B.  2s] 

viii.  2 

vii.  5,  8 


vii.  9 
vii.  7,  9 


i.  1 = i.  1. 
2=  2. 

3=  3. 

4 = 4. 

5 = 5. 

6 = 6. 


1 


2 


[§i 


Comparison  of  Contents  of  the  two  Brdhmanas 

Adhyaya  IV. 


The  Pravargya. 


i.  18  = iv. 

1. 

The  origin  of  the  Pravargya. 

KB.  viii.  3 

19  = 

2. 

The  first  twenty-one  verses  of  the  Hotr. 

viii.  4 

20  = 

3. 

The  Pavamani  and  other  verses. 

viii.  5 

21  = 

4. 

The  completion  of  the  first  section  of  the  Mantras 

viii.  5,  6 

22  = 

5. 

The  second  section  of  the  Mantras. 

viii.  7 

23  = 

6. 

The  Upasads. 

viii.  8 

24  = 

7. 

The  TanOnaptra  rite. 

25  = 

8. 

The  Upasads  (continued). 

viii.  9 

26  = 

9. 

The  fore-  and  after-offerings  omitted  in  the  Upasads. 
The  Tanhnaptra  and  Nihnavana. 

Adhyaya  V. 

The  carrying  forward  of  the  fire,  Soma,  and  the  offerings  to  the  High  Altar. 


27  = V. 

1.  The  purchase  of  Soma  by  speech  and  her  return. 

ix.  1 

28  = 

2.  The  carrying  forward  of  the  fire. 

ix.  2 

29  = 

3.  The  bringing  forward  of  the  oblation  receptacles. 

ix.  3,  4 

30  = 

4.  The  Mantras  for  the  bringing  fonvard  of  Agni  and  Soma. 

ix.  5,  6 

FaScika  II. 

The  Soma  Sacrifice  {continmd). 
Adhyaya  I = VI. 


The  Animal  Sacrifice. 


ii.  1 = vi 

. 1.  The  erecting  of  the  sacrificial  post. 

X.  1 

2 = 

2.  The  anointing  of  the  sacrificial  post. 

X.  2 

3 = 

3.  The  symbolic  value  of  the  post  and  of  the  sacrifice. 

X.  3 

4 = 

4.  The  fire  offerings  with  the  AprI  verses. 

5 = 

5.  The  carrying  of  fire  round  the  victim. 

6 = 

6.  The  formulae  for  the  slaying  of  the  victim. 

X.  4 

7 = 

7.  The  formulae  for  the  slaying  of  the  victim  (continued). 

X.  5 

8 = 

8.  The  sacrificial  animals. 

9 = 

9.  The  relation  of  the  cake  and  animal  offerings. 

The  sanctity  of  the  consecrated  man. 

10  = 

10.  The  offering  of  the  portions  for  Manotil. 

X.  6 

§1] 


3 


The  Aitareija  Bnihmana 


Adhyaya  II  = VII. 


ii.  11  = vii. 
12  = 

The  Animal  Sacrifice  {continued)  and  the  Morning  Litany. 

1.  The  reason  for  carrying  fire  round  the  victim. 

2.  The  offering  of  the  drops,  from  the  omentum. 

KB.  X.  6 

13  = 

3.  The  offerings  to  the  calls  of  Hail ! 

X.  6 

14  = 

4.  The  offering  of  the  omentum. 

X.  5 

16  = 

5.  The  time  for  the  repetition  of  the  morning  litany. 

xi.  8 

16  = 

6.  The  beginning  of  the  litany. 

xi.  4 

17  = 

7.  The  number  of  the  verses. 

xi.  7 

18  = 

8.  The  mode  of  reciting  the  verses. 

xi.  2,  6 

The  deities  addressed. 

xi.  4,  6 

Adhyaya  III  = VIII. 

T}i£  Aponaptriya  and  other  ceremonies. 


19  = viii. 

1.  Stoiy  of  the  seer  Kavasa. 

xii.  3 

20  = 

2.  The  mixing  of  the  Vasativarl  and  Ekadhana  waters. 

xii.  1,  2 

21  = 

3.  The  Upan9u  and  Antaryama  cups. 

xii.  4 

22  = 

4.  The  Bahispavamana  Stotra. 

xii.  5 

23  = 

5.  The  cake  offerings  at  the  three  pressings. 

xiii.  3 

24  = 

6.  The  offering  of  five  oblations. 

xiii.  2 

Adhyaya  IV  = IX. 
The  Various  Cups. 


25  = 

ix.  1.  The  cups  for  Indra  and  Vayu,  Mitra  and  Varuna,  and  the  Afvins 

xiii.  5 

26  = 

2.  The  symbolism  of  these  cups. 

xiii.  5 

27  = 

28  = 

3.  The  drinking  of  the  Hotr  from  these  cups. 

4.  The  two  offering  verses  for  these  cups. 

xiii.  6 

29  = 

6.  The  offerings  to  the  seasons. 

xiii.  9 

30  = 

31  = 

32  = 

6.  The  eating  and  drinking  of  the  Hotr. 

7.  The  silent  praise. 

8.  The  symbolism  of  the  silent  praise. 

xiii.  7 

Adhyaya  V = X. 

The  Ajya  Qastra. 

83  = X.  1.  The  call  and  the  Nivid  (Puroruc).  xiv.  3 

34  = 2.  The  words  of  the  Nivid  (Puroruc). 

35  = 3.  The  recitation  of  the  hymn  of  the  Ajya. 

36  = 4.  The  altars  of  the  priests. 

The  Qastra  of  the  Achavaka. 


xiv.  2 


4 


ComiDarison  of  Contents  of  the  two  Brahmanas  [?  i 


ii.  37  = 

X.  6.  The  correspondence  of  the  Stotras  and  (JJastras. 

38  = 

6.  The  muttering  of  the  Hotr. 

39  = 

7.  The  silent  praise,  the  Puroruc,  and  the  hymn. 

40  = 

8.  The  hymn. 

KB.  xiv.  1 

41  = 

9.  The  hymn  (continued). 

xiv.  1 

Fancika  III. 


The  Soma  Sacrifice  {continued). 
Adhyaya  I = XI. 

The  Praiiga  Qastra,  the  Vasat  call,  and  the  Nivids. 


iii.  1 = xi.  1.  The  seven  triplets  of  the  Pratiga  ^astra. 

xiv.  4 

2 = 

2.  The  meaning  of  the  triplets. 

xiv.  5 

3 = 

3.  The  power  of  the  Hotr  to  ruin  the  sacrificer. 

4 = 

4.  Agni  as  the  real  deity  of  the  <j!!astra. 

5 = 

5.  The  vasat  call  and  the  secondary  vasat  call. 

6 = 

6.  The  meaning  of  the  vasat  call. 

7 = 

7.  The  three  kinds  of  vasat  call. 

8 = 

8.  The  Anumantrana  of  the  vasat  call. 

9 = 

9.  The  meaning  of  Praisa,  Puroruc,  Vedi,  Nivid,  and  Graha. 

10  = 

10.  The  place  of  the  Nivids. 

11  = 

11.  The  mode  of  repeating  the  Nivids. 

Adhyaya  II  = XII. 

The  Marutvatlya  and  the  Niskevalya  Qastras. 

12  = 

xii.  1.  The  call  and  the  response.  KB. 

xiv.  3 

13  = 

2.  The  Anustubh  at  the  beginning  of  the  ^astra. 

14  = 

3.  The  mode  in  which  Agni  escaped  death  in  the  several  ^astras. 

XV.  5 

15  = 

4.  The  beginning  of  the  Marutvatlya  pastra. 

XV.  2 

16  = 

5.  The  Pragatha  to  invoke  Indra. 

XV.  2 

17  = 

6.  The  Pragatha  to  Brahmanaspati. 

XV.  2 

18  = 

7.  The  inserted  verses. 

XV.  3 

19  = 

8.  The  Marutvatlya  Pragatha  and  the  hymn. 

XV.  3 

20  = 

9.  The  origin  of  the  ^astra  for  the  Maruts. 

21  = 

10.  Indra’s  claim  to  the  Niskevalya  (^astra. 

XV.  4 

22  = 

11.  Prasaha,  the  wife  of  Indra,  and  the  inserted  verse. 

23  = 

12.  The  four  parts  of  the  Saman  and  of  the  Castra. 

24  = 

18.  The  strophe,  antistrophe,  inserted  verse,  Sama-Pragatha,  and 

hymn. 

XV.  4 

§1] 


25  = 

xiii.  1 

26  = 

2, 

27  = 

3. 

28  = 

4. 

29  = 

5. 

30  = 

6. 

31  = 

7. 

32  = 

8. 

33  = 

9. 

34  = 

10. 

35  = 

11. 

36  = 

12. 

37  = 

13. 

38  = 

14. 

The  Aitareya  Brdhmana  5 

Adhyaya  III  = XIII. 

The  Vai^adeva  and  the  Agnimuruta. 

The  fetching  of  Soma  by  the  metres. 

The  success  of  the  Gayatrl  and  the  loss  of  her  nail. 

The  origin  of  the  three  pressings. 

The  syllables  of  the  Tristubh  and  Gayatrl. 

The  share  of  the  Adityas,  Savitr,  Vayu,  and  sky  and  earth. 

KB.  xvi.  1-4 

The  share  of  the  Rbhus.  xvi.  3,  4 

The  hymn  to  the  All-gods  and  the  inserted  verses.  xvi.  3,  4 
Offerings  to  Agni,  Soma,  and  Visnu.  xvi.  5 

The  legend  of  Prajapati  and  his  daughter  and  the  origin  of 
BliQtapati. 

The  propitiation  of  Rudra. 

The  hymns  to  Vai9vanara  and  the  Maruts  and  xvi.  7 

the  strophe  and  antistrophe  of  the  Agnimaruta.  xvi.  7 

The  hymn  to  Jatavedas. 

The  offerings  to  the  wives  of  the  gods,  to  Yama  and  the  Kavyas. 

xvi.  7 

The  share  of  Indra,  and  verses  to  Visnu,  Varuna,  and  Prajapati. 


39  = xiv.  1. 

40  = 2. 

41  = 3. 

42  = 4. 

43  = 5. 

44  = 6 


45  = XV.  1. 

46  = 2. 

47  = 3. 

48  = 4. 

49  = 5. 

50  = 6. 


Adhyaya  IV  = XIV. 

General  considerations  regarding  the  Agnistoma. 

The  origin  of  the  tenn  Agnistoma. 

The  comprehensive  character  of  the  Agnistoma.  iv.  4,  5 

The  Ukthya  and  Atiratra  as  dependent  on  the  Agnistoma. 

The  number  of  Stotri3’a  verses  in  the  Agnistoma. 

The  four  Stomas  of  the  Agnistoma. 

The  names  Agnistoma,  Catustoma,  and  Jyotistoma. 

The  mode  of  performing  the  ceremony  in  accordance  with  the 
course  of  the  sun. 

Adhyaya  V = XV. 

Certain  Details  regarding  the  Sacrifice. 

The  recovery  of  the  sacrifice  by  the  gods. 

Errors  in  the  selection  of  priests. 

The  offerings  to  Dhatr  and  the  minor  deities. 

The  offerings  to  the  goddesses  as  alternative  or  additional  rites. 
The  origin  and  form  of  the  Ukthya  and  its  Samans.  xvi.  1 1 

The  ^astras  of  the  Hotrakas  at  the  evening  pressing.  xvi.  11 


6 


Comparison  of  Contents  of  the  two  Brdhmarms  [§  i 


KB.  xvii.  1 

xvii.  2,  3 
xvii.  4 
xvii.  5 


Fancika  IV. 

The  Soma  Sacrifice  {continued). 

Adhyaya  I = XVI. 

The  Sodagin  and  the  Atiratra  Sacrifices. 
iv.  1 = xvi.  1.  The  nature  of  the  Sods9in. 

2 = 2.  The  mode  of  reciting  the  Soda9in  <J!astra. 

3 = 3.  The  intermingling  of  the  metres. 

4 = 4.  The  additions  from  the  Mahanamnis. 

5 = 5.  The  origin  of  the  Atiratra 

6 = 6.  The  ^astras  of  the  Atiratra  at  the  three  rounds  and  the  Sandhi 

Stotra.  xvii.  6 

Adhyaya  II  = XVII. 

The  Agvina  Qastra  and  the  Gavdm  Ayana. 

7 = xvii.  1.  The  A9vina  (^astra  as  Prajapati’s  gift  to  Surya. 

8 = 2.  The  race  of  the  gods  for  the  Qastra.  xviii.  1 

9 = 3.  The  steeds  of  the  gods  in  their  race. 

10  = 4.  The  verses  to  Surya,  Indra,  the  Kathantara  Saman,  &c.  xviii.  3 

11  = 5.  The  conclusion  of  the  Qastra.  xviii.  4,  5 

12  = 6.  The  Caturvifi9a  day  of  the  Gavam  Ayana.  xix.  8 

13  = 7.  The  two  Samans  of  the  Sattra  and  the  order  of  the  parts  of  the 

Sattra, 

14  = 8.  The  modification  of  the  Niskevalya  ^astra  on  the  Caturvih9a  and 

Mahavrata  days.  xix.  9 

Adhy&ya  III  = XVIII. 

The  Sadahas  and  Visuvant. 

15  = xviii.  1.  The  composition  of  the  Sadaha. 

16  = 2.  The  five  Sadahas  in  the  month. 

17  = 3.  The  Gavam  and  other  Ayanas. 

18  = 4.  The  Ekavih9a  Visuvant  day. 

19  = 5.  The  Svarasamans,  Abhijit  and  Vi9vajit,  and  Visuvant. 

xxiv.  1-9  : 

20  = 6.  The  Durohana  in  the  Tarksya  hymn. 

21  = 7.  The  mode  of  repeating  the  Durohana. 

22  = 8.  The  distinctive  characteristics  of  the  Visuvant  day. 


XX.  1 
xxi.  5 


XXV.  i 
XXV.  7 
XXV.  7 


Adhyaya  IV  = XIX. 
The  Dvadagaha  rite. 

23  = xix.  1.  The  origin  of  the  Dvada9aha  rite. 

24  = 2.  The  parts  of  the  Dvada9aha. 

25  = 3.  Prajapati  and  the  Dvada9aha. 


§1] 


The  Aitareya  Brdhmana 


iv.26=  xix.4.  The  consecration  for  the  DvadafSha,  the  victim  for  Prajapati,  and 
the  cake  for  Vayu. 

27  = 5.  The  transposed  Dvada9aha. 

28  = 6.  The  Samans  of  the  Prsthas. 

Adhyaya  V = XX. 

The  first  two  days  of  the  Dvada^dha, 

29  = XX.  1.  The  ^astras  of  the  morning  and  midday  pressings  of  the  first  day. 

KB.  xxii.  1 

30  = 2.  The  remaining  ^astras.  xxii.  1 

31  = 3.  The  ^astras  of  the  morning  and  midday  pressings  of  the  second 

day.  xxii.  2 

32  = 4.  The  remaining  Qastras.  xxii.  2 

Paficika  V. 

The  Soma  Sacrifice  (continued). 

Adhyaya  I = XXI. 

The  third  and  fourth  days  of  the  I>vudardha. 

V.  1 = xxi.  1.  The  ^astras  of  the  morning  and  midday  pressings  of  the  third 
day.  xxii.  3,  4 

2 = 2.  The  remaining  ^astras.  xxii.  4,  5 

3 = 3.  The  NyQhkha  in  the  fourth  day.  xxii.  8 

4 = 4.  The  characteristics  of  the  morning  and  midday  pressings  of  the 

fourth  day.  xxii.  6-8 

5 = 5.  The  remaining  ^astras.  xxii.  8,  9 

Adhyaya  II  = XXII. 

The  fifth  and  sixth  days  of  the  Dmdagaha. 

6 = xxii.  1.  The  ^astras  of  the  morning  and  midday  pressings  of  the  fifth 

day.  xxiii.  1 

7 = 2.  The  9^k''^ara  Saman  and  the  MahanamnI  verses  and  the 

Niskevalya  ^astra.  xxiii.  2 

8 = 3.  The  remainder  of  the  Niskevalya  ^astra  and  the  other  ^astras. 

xxiii.  3 

9 = 4.  The  season  offerings  on  the  sixth  day. 

10  = 5.  The  use  of  the  Parucchepa  verses  before  the  Yajyas  of  the  Pra- 

sthita  offerings.  xxiii.  4,  5 

11  = 6.  The  origin  of  these  verses.  xxiii.  4 

12  = 7.  The  (^astras  of  the  morning  and  midday  pressings  of  the  sixth 

day.  xxii.  6,  7 

13  = 8.  The  remaining  ^astras.  xxiii.  7,  8 

14  = 9.  The  Nabhanedistha  hymn  of  the  Vai^vadeva. 

15  = 10.  The  special  ^astras  of  the  third  pressing. 


Comparison  of  Contents  of  the  two  Brdhmanas 


[§1 


Adhyaya  III  = XXIII. 

The  seventh  and  eighth  days  of  the  Dvadagaha. 

V.  16  = xxiii.  1.  The  (Jlastras  of  the  morning  and  midday  pressings  of  the  seventh 
day.  KB.  xxvi.  7,  8 

17  = 2.  The  remaining  ^astras.  xxvi.  9,  10 

18  = 3.  The  ^astras  of  the  morning  and  midday  pressings  of  the  eighth 

day.  xxvi.  11,  12 

19  = 4.  The  remaining  Qastras.  xxvi.  12,  13 

Adhyaya  IV  = XXIV. 

The  ninth  and  tenth  days  of  the  Dvada^aha. 

20  = xxiv.  1.  The  ^astras  of  the  morning  and  midday  pressings  of  the  ninth 

day.  xxvi.  14,  15 

21  = 2.  The  remaining  ^astras.  xxvi.  16,  17 

22  = 3.  The  tenth  day.  xxvii.  1-3 

23  = 4.  The  Mantras  of  the  Serpent  Queen  and  the  Caturhotrs.  xxvii.  4 

24  = 5.  The  breaking  of  silence  by  the  priests.  xxvii.  6 

25  = 6.  The  text  of  the  Caturhotrs,  the  bodies  of  Prajapati,  and  the 

riddle.  xxvii.  5 

Adhyaya  V = XXV. 

The  Agnihotra  and  the  Brahman  Priest. 

26  = XXV.  1.  The  Agnihotra  offering.  ii,  1 

27  = 2.  Expiations  for  accidents  to  the  Agnihotra  cow  (=  vii.  3). 

28  = 3.  The  symbolism  of  the  Agnihotra. 

29  = 4.  The  time  of  offering  the  Agnihotra  before  or  after  sunrise,  ii.  9 

30  = 5.  The  arguments  for  offering  after  sunrise.  ii.  9 

31  = 6.  The  conclusion.  ii.  9 

32  = 7.  The  expiations  for  eri-ors  in  the  sacrifice.  vi.  10,  12 

33  = 8.  The  office  of  the  Brahman  priest.  vi.  13 

34  = 9.  The  work  done  by  the  Brahman  priest.  vi.  12.  13 


Pancika  VI. 

The  Qastras  of  the  Hotrakas. 

Adhyaya  I = XXVI. 

The  office  of  the  Grdvastut  and  Suhrahmanyd. 

vi.  1 = xxvi.  1.  The  origin  of  the  midday  Mantras  of  the  Gravastut.  KB.  xxix.  1 

2 = 2.  The  manner  and  mode  of  reciting  these  Mantras.  xxix.  1 

3 = 3.  The  Subrahmanya  formula  and  the  priest. 


§1] 


9 


The  Aitareya  Brdhmana 

Adhyaya  II  = XXVII. 

The  (^astras  of  the  Ilotrdkas  at  Sattras  and  Ahlnas. 

vi.  4 = xxvii.  1.  The  origin  of  the  (J!!astras  of  the  Hotrakas. 

5 = 2.  The  strophes  and  antistrophes  at  the  morning  pressing  of 

Ahinas.  KB.  xxviii.  10 

6 = 3.  The  opening  verses  of  these  Qastras. 

7 = 4,  The  concluding  verses  of  these  ^astras. 

8 = 5.  The  two  kinds,  Ahina  and  Aikahika,  of  concluding  verses. 

The  recitation  of  verses  additional  to  those  of  the  Stoma. 

xxviii.  10 


Adhyaya  III  = XXVIII. 

Miscellaneous  points  as  to  the  Hotrakas. 

9  = xxviii.  1.  The  number  of  verses  used  for  the  filling  of  the  Soma  goblets. 

xxviii.  3 

10  = 2.  The  offering  verses  for  the  Prasthita  libations.  xxviii.  3 

11  = 3.  The  filling  of  the  goblets  and  the  Prasthita  libations  at  the 

midday  pressing.  xxix.  2 

12  = 4.  The  filling  of  the  goblets  and  the  Prasthita  libations  at  the 

third  pressing.  xxx.  1 

13  = 6.  The  Hotrakas  with  and  without  ^astras. 

14  = 6.  The  substitute  for  the  ^astras  of  the  Agnidh,  Potr  and  Nestr. 

The  Praisa  formulae  of  the  Maitravaruna.  xxviii.  1 

The  discrepancies  between  the  Stotras  and  ^astras  at  the  third 
pressing, 

15  = 7.  The  Jagatl  hymn  to  Indra,  the  hymn  of  the  Achavaka  and  the 

concluding  verses  of  the  Hotrakas  at  the  third  pressing. 

xxx.  2,  3 

16  = 8.  The  omission  of  Nara^ansa  verses  in  the  Achavaka’s  ^astra  at 

the  third  pressing. 


Adhyaya  IV=XXIX. 

The  Sampata  Hymns,  the  Valdkhilyas,  and  the  Durohana. 


17  = xxix.  1.  The  strophes  and  antistrophes  at  the  morning  pressings. 

xxix.  2-8 


The  continuity  of  the  sacrifice. 

18  = 2.  The  Sampata  hymns  of  the  Sadaha  at  the  midday  pressing. 

The  Ahina  hymns  of  the  separate  days  at  the  midday  pressing. 

xxix.  8 

19  = 3.  The  order  of  the  Sampata  hymns  in  the  Sadaha.  xxix.  5 

2 [b.o.b.  as] 


10 


[§1 


Comparison  of  Contents  of  the  two  Brahmanas 


vi.  20  = xxix.  4.  The  hymns  recited  daily. 

21  = 5.  The  Pragathas  recited  daily.  KB.  xxix.  4 

The  Tris^bhs  recited  daily.  xxix.  4 

22  = 6.  The  texts  of  the  Tristubhs.  xxix.  4 

23  = 7.  The  daily  and  general  connecting  and  disconnecting  of  the 

Aliinas. 

24  = 8.  The  Valakhilyas  recited  by  the  Maitravaruna. 

25  = 9.  The  Durohana  recitation  and  the  hymn  in  which  it  occurs,  xxx.  5 

26  = 10.  The  recitation  of  the  Durohana  by  itself. 


xxx.  4 
xxx.  4 
xxx.  5 


Adhyaya  V = XXX. 

The  Qilpa  ^astras  of  the  Third  Pressing. 

27  = xxx.  1.  The  Nabhanedistha  and  Nara9ahsa  of  the  Hotr. 

28  = 2.  The  Valakhilyas  of  the  Maitravaruna. 

29  = 3.  The  Sukirti  and  Vrsakapi  of  the  Brahmanacchahsin. 

30  = 4.  The  Evayamarut  of  the  Achavaka.  xxv.  12,  13  ; xxx.  8 

31  = 5.  The  arrangement  of  hymns  on  the  Vi^vajit  day.  xxv.  12,  13 

32  = 6.  The  Kuntapa  hymns.  xxx.  5,  7 

33  = 7.  The  Kuntapa  hymns  (continued) : the  Aitafapralapa.  xxx.  5 

34  = 8.  The  Kuntapa  hymns  (continued) : the  Devanitha.  xxx.  6 

35  = 9.  The  Kuntapa  hymns : the  Devanitha,  the  Adityas  and 

Angirases.  xxx.  6 

36  = 10.  The  Kuntapa  hymns  (concluded) : the  PavamanI  verses. 

xxx.  7,  8 

Fahcika  VII. 

The  Animal  Offering,  Expiations,  and  the  Eoyal  Consecration. 
Adhyaya  I = XXXI. 

vii.  1 = xxxi.  1.  The  Distribution  of  the  Portions  of  the  Victim. 

Adhyaya  II  = XXXII. 

Expiations  of  Ehrrors  in  the  Sacrifices. 

2 = xxxii.  1.  Expiations  in  the  case  of  the  death  of  an  Agnihotrin. 

3 = 2.  Expiations  for  accidents  to  the  Agnihotra  cow  ( = v.  27). 

4 = 3.  Expiations  for  the  spilling  of  the  Samnayya. 

5 = 4.  Expiations  for  the  spilling  of  the  Agnihotra  and  the  extinction 

of  the  Garhapatya. 

6 = 5.  Expiations  for  the  mingling  of  the  fires  with  other  sacrificial 

fires. 

7 = 6.  Expiations  for  the  mingling  of  the  fires  with  non-sacrificial 

fires. 


11 


§1] 

vii.  8 = 
9 = 


[10  = 


[11  = 


12  = 


The  Aitareya  Brdhmana 

xxxii.  7.  Expiations  for  weeping  by  the  Agnihotrin  or  neglect  of  vows,  &c. 

8.  Expiations  for  the  omission  of  the  Agrayana  by  an  Agnihotrin. 

9. ]  Mode  of  performance  of  the  Agnihotra  of  one  whose  wife  is 

dead. 

10. ]  The  exact  time  of  performing  the  new  and  full  moon  rites. 

11.  Miscellaneous  expiations  for  an  Agnihotrin.  KB.  ii.  6 


Adhyaya  III  = XXXIII. 


The  Story  of  (^unah<iepa. 


13  = xxxiii. 

14  = 

16  = 

16  = 

17  = 

18  = 


1.  The  desire  of  Harifcandra  for  a son. 

2.  The  birth  of  a son  and  the  promise  of  sacrifice  to  Vanina. 

3.  The  purchase  of  ^unahfepa  as  substitute. 

4.  The  preparations  for  the  sacrifice. 

5.  The  release  of  ^unahfepa  and  his  adoption  by  Vi9vamitra. 

6.  The  acceptance  of  ^unah^epa  by  Vifvamitra’s  family. 

The  results  of  the  recitation  of  the  story. 


Adhyaya  IV  = XXXIV. 


The  Preparations  for  the  Royal  Consecration. 


19  = xxxiv. 

20  = 

21  = 

22  = 

23  = 

24  = 

26  = 

26  = 


1.  The  relationship  of  the  king  and  the  priests. 

2.  The  place  of  worshipping  asked  for  by  the  king. 

3.  The  libations  to  secure  the  fruit  of  sacrifices  and  fees. 

4.  The  libations  preferred  by  Sujata. 

5.  The  making  of  the  king  a Brahman  for  the  consecration. 

6.  The  king’s  reversion  to  his  royal  status. 

7.  The  invocation  of  the  ancestors. 

8.  The  exclusion  of  the  king  from  eating  the  oblation. 


Adhyaya  V = XXXV. 


The  Sacrificial  Brink  of  the  King. 


27  = 

XXXV.  1. 

28  = 

2. 

29  = 

3. 

30  = 

4. 

31  = 

5. 

32  = 

6. 

33  = 

7. 

34  = 

8. 

The  story  of  the  (^yaparnas  and  of  Kama  Margaveya. 

Rama’s  exposition  to  Janamejaya  of  the  exclusion  of  Ksatriyas 
from  the  Soma. 

The  forms  of  food  not  to  be  tasted  by  the  king. 

The  portion  of  the  king  at  the  sacrifice  and  its  composition. 

The  symbolism  of  the  Nyagrodha  element  of  the  king’s  portion. 
The  symbolism  of  the  Udumbara,  Afvattha,  and  Plaksa  fruits. 
The  drinking  of  his  portion  by  the  king. 

The  drinking  of  the  Nara^ahsa  cups  by  the  king. 

The  tradition  of  the  drink. 


12 


Comparison  of  Contents  of  the  two  Brdhmarmi.  [§  i 


viii.  1 
2 

3 

4 


5 

6 

7 

8 

9 

10 

11 


12 

13 

14 


16 

16 

17 

18 

19 

20 

21 


Faucika  VIII. 

The  Koyal  Consecbation  {contimied). 

Adhyaya  I = XXXVI. 

The  Stotras  and  Qastras  of  the  Soma  Day. 

xxxvi.  1.  The  use  of  Eathantara  and  Brhat  at  the  midday  pressing. 

2.  The  (J!astras  of  the  midday  pressing. 

3.  The  Nivid  hymn  of  the  Niskevalya  Qastra. 

4.  The  Qastras  of  the  Hotrakas. 


xxxvii.  1. 
2. 

3. 

4. 

5. 

6. 

7. 


xxxviii.  1. 

2. 

3. 


Adhyaya  II  = XXXVII. 

The  Anointing  of  the  King. 

The  preparations  for  the  anointing. 

The  mounting  of  the  throne  by  the  king. 

The  anointing  of  the  king. 

The  symbolism  of  the  anointing. 

The  drinking  of  Sura. 

The  descent  of  the  king  from  the  throne. 

The  magic  rite  for  defeating  an  opposed  army  and  the  similar 
rite  followed  by  the  king. 

The  offerings  to  Indra  and  their  effect. 

Adhyaya  III  = XXXVIII. 

The  Great  Anointing  of  Indra. 

The  throne  prepared  for  Indra  and  mounted  by  him,  and 
his  proclamation  by  the  gods. 

His  anointing  by  Prajapati. 

His  anointing  by  the  other  deities  for  universal  rule. 


Adhyaya  IV  = XXXIX. 

The  Great  Anointing  of  the  King. 


xxxix.  1.  The  oath  taken  by  the  king  to  the  priest. 

2.  The  preparations  for  the  anointing. 

3.  The  mounting  of  the  throne  by  the  king  and  his  proclamation. 

4.  The  anointing  of  the  king. 

5.  The  anointing  of  the  king  and  its  results. 

6.  The  symbolism  of  the  anointing. 

The  drinking  of  Sura. 

7.  The  kings  for  whom  the  great  anointing  was  performed  : 

stanzas  on  Junamejaya,  Vi9vakarman,  and  Marutta. 


13 


§1] 


The  Kausltaki  Brdhmana 


viii.  22  = xxxix.  8.  The  kings  for  whom  the  great  anointing  was  performed  : 
stanzas  on  Ahga  and  Udamaya. 

23  = 9.  The  kings  for  whom  the  great  anointing  was  performed  : 

stanzas  on  Bharata,  and  legends  of  Durmukha  and  Satya- 
havya  and  Atyarati. 


Adhyaya  V = XL. 


The  Office  of  Purohita. 


24  = xl. 

25  = 

26  = 

27  = 

28  = 


1.  The  need  of  a king  for  a Purohita. 

2.  The  protection  of  Agni  secured  by  having  a Purohita. 

3.  The  evidence  of  the  Rgveda  as  to  the  Purohita. 

4.  The  qualification -of  a Purohita. 

5.  The  spell  for  the  slaying  of  the  king’s  enemies. 


B.  THE  KAUSiTAKI  BRAHMANA 
Adhyaya  I. 

The  Establishment  of  the  Fires. 

i.  1.  The  offerings  to  the  forms  of  Agni. 

2.  The  attainment  of  the  fore-  and  after-offerings  by  Agni. 

3.  The  time  of  the  re-establishment  of  the  fires. 

4.  The  fore-  and  after-offerings  and  the  butter  portions. 

6.  The  Vibhaktis  and  the  offering  to  Aditi. 

Adhyaya  II. 

The  Agnihotra. 

ii.  1.  The  preparation  of  the  milk.  AB.  v.  26 

2.  The  libations. 

3.  The  making  of  the  offering  in  the  Ahavanlya  fire. 

4.  The  reverence  paid  to  the  fires  and  the  releasing  of  the  vow. 

6.  The  homage  paid  to  the  fires  by  one  when  about  to  be  or  having  been 
absent.  vii.  12 

6.  The  placing  of  the  fire  on  the  fire  sticks. 

7.  The  relation  of  speech  and  the  other  senses. 

8.  The  result  of  the  true  knowledge  of  the  Agnihotra. 

9.  The  time  of  the  offering. 


V.  29-31 


14  Comparison  of  Contents  of  the  two  Brdhmanas  [§  i 

Adhyaya  III. 

The  New  and  Full  Moon  Offerings. 

The  time  of  commencing  the  full  moon  offering. 

The  kindling  verses  and  the  Arseya. 

The  invitation  of  the  gods. 

The  fore-offerings. 

The  butter  portions. 

The  chief  oblations  of  the  sacrifices. 

The  invocation  of  the  sacrificial  food. 

The  after-offerings,  the  Suktavaka,  and  the  ^amyuvaka. 

The  joint  sacrifices  to  the  wives  of  the  gods. 

Adhyaya  IV. 

Special  Sacrifices. 

iv.  1.  The  Anuniivapya. 

2.  The  Abhyudita. 

3.  The  Abhyuddrsta. 

4.  The  Daksayana. 

5.  The  Idadadha. 

6.  The  Qaunaka. 

7.  The  Sarvaseniya. 

8.  The  Vasistha. 

9.  The  Sakaihprasthayya. 

10.  The  Munyayana. 

11.  The  Turayana. 

12.  The  offering  of  first-fruits  of  millet. 

13.  The  offering  of  first-fruits  of  bamboo  seeds. 

14.  The  offering  of  first-fruits  of  rice  and  barley. 

Adhyaya  V. 

The  Four-Monthly  Sacrifices. 

V.  1.  The  time  and  purpose  of  the  Vaifvadeva. 

2.  The  deities  of  the  Vaifvadeva. 

3.  The  rites  of  the  Vai’unapraghasas. 

4.  The  deities  of  the  Varunapraghasas. 

5.  The  Sakamedhas. 

6.  The  offering  to  the  fathers. 

7.  The  omission  at  the  Sakamedhas  of  the  offerings  to  the  strew. 

8.  The  ^unaslrya  offering. 

9.  The  performance  of  the  expiations  and  substitutions. 

10.  The  laying  to  rest  of  the  sacrificer  with  his  own  fires. 


AB.  iii.  40 
AB.  iii.  40 


iii.  1. 
2. 

3. 

4. 

5. 

6. 

7. 

8. 
9. 


§ l]  The  KausUaki  Brdhmana  15 

Adhyaya  VI. 

, The  Brahman  Priest. 

vi.  1-9.  The  activity  of  Prajapati. 

10-14.  The  part  of  the  Brahman  priest.  AB.  v.  32-34 

15.  General  remarks  on  the  Haviryajnas. 

Adhyaya  VII. 

'The  Soma  Sacrifice. 

vii.  1.  The  consecration  offering.  i.  1 

2.  The  verses  recited.  i.  4 

3.  The  position  of  the  consecrated  man. 

4.  The  consecration  according  to  Ke^in  Darbhya. 

5.  The  introductory  sacrifice.  i.  7 

6.  The  discernment  of  the  quarters  by  the  gods. 

7.  The  relation  of  the  introductory  and  the  concluding  sacrifices.  i.  11 

8.  The  deities  of  the  introductory  sacrifice.  i.  7 

9.  The  relation  of  the  introductoi-y  and  the  concluding  sacrifices.  i.  11 

The  offerings  to  the  wives  of  the  gods. 

10.  The  buying  and  bringing  forward  of  the  Soma.  i.  12-14 

Adhyaya  VIII. 

The  Soma  Sacrifice  {continued). 

viii.  1.  The  guest  reception  of  Soma.  i.  15,  16 

2.  The  conclusion  of  the  guest  reception.  i.  17 

3.  The  significance  of  the  Mahavira  pot  in  the  Pravargya.  i.  18 

4.  The  first  part  of  the  Mantras.  i.  19 

5.  The  first  pai’t  of  the  Mantras  (continued).  i.  20,  21 

6.  The  first  part  of  the  Mantras  (concluded).  i,  21 

7.  The  second  part  of  the  Mantras.  i.  22 

8.  The  Upasads.  i.  23 

9.  The  verses  used  in  the  Upasads.  i.  25 

Adhyaya  IX. 

The  Soma  Sacrifice  {continued). 

is.  1.  The  bringing  forward  of  the  fire,  and  the  share  of  speech.  i.  27 

2.  The  verses  for  the  bringing  forward.  i.  28 

8,  4.  The  bringing  forward  of  the  oblation  receptacles.  i.  29 

5,  6.  The  Mantras  for  the  bringing  forward  of  Agni  and  Soma.  i.  30 


16 


Comparison  of  Contents  of  the  two  Brdhmanas  [§  i 


Adhyaya  X. 

The  Animal  Sacrifice. 


1, 

2. 

3. 

4. 


The  erection  of  the  sacrificial  post. 

AB.  ii.  1 

The  anointing  of  the  sacrificial  post. 

The  use  of  the  post  for  a number  of  victims. 

ii.  2 

The  symbolic  value  of  the  sacrifice. 

ii.  3 

The  formulae  for  the  slaying  of  the  victim. 

ii.  6,  7 

The  offerings  of  the  drops,  to  the  calls  of  Hail !, 

and  of  the 

omentum. 

ii.  12-14 

The  offering  of  the  portions  for  Manota. 

ii.  10 

Adhyaya  XI. 


The  Soma  Sacrifice  {continued). 


xi.  1.  The  recitation  of  the  Prataranuvaka. 

2.  The  various  metres  used. 

3.  The  attaining  of  cattle. 

4.  The  deities  of  the  Prataranuvaka. 

5.  The  nature  of  the  Pranava. 

6.  The  metres  and  the  Ekavih^a  Stoma. 

7.  The  number  of  verses  to  be  recited. 

8.  The  place  and  time  of  the  recitation. 


Adhyaya  XII. 

The  Soma  Sacrifice  {continued). 


xii.  1,  2.  The  performance  of  the  Aponaptrlya. 

3.  The  legend  of  Kavasa. 

4.  The  Upahfu  and  Antaryama  Cups. 

5.  The  Bahispavamana  Stotra. 

6.  The  deities  who  share  the  victim  and  the  Soma. 

7.  The  invitations  to  the  gods  when  eleven  victims  are  offered. 

8.  The  offering  of  the  eleven  victims. 


Adhyaya  XIII. 

The  Soma  Sacrifice  {continued). 

xiii.  1.  The  creeping  to  the  Sadas. 

2.  The  offering  of  five  oblations. 

3.  The  cakes. 

4.  The  Soma  shoots  symbolized. 

6.  The  cups  for  two  deities. 

6.  The  Hotr’s  share  in  the  offering. 

7.  The  invocation  of  the  sacrificial  food. 

8.  The  response  of  the  Achavaka. 

9.  The  season  cups. 


ii.  18 

ii.  16,  18 

ii.  18 
ii.  17 
ii.  16 


ii.  20 
ii.  19 
ii.  21 
ii.  22 
ii.  18 


ii.  24 
ii.  23 

ii.  25 
ii.  30 


ii.  29 


§1] 


The  KausUaki  Brdhmana 


17 


Adhyaya  XIV. 

Hie  Soma  Sacrifice  {continued). 


xiv.  1.  The  Ajya  ^astra.  AB.  ii.  40,  41 

2.  The  mode  of  reciting  the  iiymn.  ii.  35 

3.  The  call.  ii.  33 ; iii.  12 

4.  The  Praliga  iii*  I 

6.  The  Praliga  ^astra  (continued).  iii.  2 


Adhyaya  XV. 

The  Soma  Sacrifice  {continued). 

XV.  1.  Preliminary  Rites 

2.  The  Marutvatlya  (^astra.  iii.  15-17 

3.  The  Marutvatlya  (Jlastra  (continued).  iii,  18,  19 

4.  The  Niskevalya  (jlastra.  iii.  21,  24 

5.  The  mode  in  which  Agni  evaded  death  in  the  several  lj!astras.  iii.  14 


Adhyaya  XVI. 

The  Soma  Sacrifice  {continued). 


xvi.  1.  The  Aditya  cup.  iii.  29 

2.  The  Savitra  cup.  iii.  29 

3.  The  Vaifvadeva  Qastra.  iii.  29-31 

4.  The  meaning  of  the  ^astra.  iii.  29-31 

5.  The  offerings  to  Agni,  Soma,  and  Visnu.  iii.  32 

6.  The  Patnlvata  cup. 

7.  The  Agnimaruta  (^astra.  iii.  35-37 

8.  The  five  syllables. 

9.  The  conclusion. 

10.  The  Sautramani. 

11.  The  Ukthas  of  the  Ukthya.  iii.  49,  60 


Adhyaya  XVII. 

The  Soma  Sacrifice  {emtinued). 


xvii.  1.  The  Sodafin.  iv.  1 

2,  3.  The  mode  of  reciting  the  Soda9in  Qastra.  iv.  3 

4.  The  non-use  of  the  Mahanamnis.  iv.  4 

5.  The  result  of  the  Atiratra.  iv.  5 

6,  7.  The  connexion  of  Saman  and  ^aatra.  iv.  6 

8,  9.  The  mode  of  recitation. 

3 [h.o.s.  2s] 


1 8 Comparison  of  Contents  of  the  two  Brahmanas  [§  i 


Adhyaya  XVIII. 

The  Soma  Sacrifice  (continued). 


xviii.  1.  The  origin  of  the  Alvina  (^astra. 

AB.  iv.  8 

2.  The  beginning  of  the  ^astra. 

3.  The  composition  of  the  Qastra. 

iv.  10,  11 

4,  5.  The  conclusion  of  the  Qastra. 

iv.  11 

6.  The  Hariyojana. 

7.  The  ^akalas. 

8.  The  conclusion  of  the  Jyotistoma. 

9,  10.  The  concluding  bath. 

11-14.  The  offering  of  the  final  victim. 

Adhyaya  XIX. 

The  Soma  Sacrifice  (continued). 

xix.  1.  The  preparation  for  the  consecration. 

2.  The  deity  of  the  cake  in  the  sacrifice  of  an  animal  to  Prajapati. 

The  date  of  the  consecration. 

3.  The  date  of  the  consecration. 

4.  The  consecration  offering  of  five  oblations  in  the  fire  piling. 

5.  Offerings  to  the  divine  instigators. 

6.  Offering  to  Tvastr. 

7.  The  offerings  to  the  minor  deities. 

8.  The  ^astras  of  the  Caturvififa.  iv.  12 

9.  The  ^astras  of  the  Caturvififa  (continued).  iv.  14 

10.  The  form  of  the  rite  when  all  the  Stomas  are  used. 

Adhyaya  XX. 

The  Soma  Sacrifice  (continued). 

XX.  1.  The  results  of  the  performance  of  the  Abhiplava  Sadaha.  iv.  15 

2.  The  Jyotis  day. 

3.  The  Go  day. 

4.  The  Ayus  day. 

Adhyaya  XXI. 

The  Soma  Sacrifice  (continued). 

xxi.  1.  The  value  of  the  second  set  of  three  days. 

2.  The  Go  day. 

3.  The  Ayus  day. 

4.  The  Jyotis  day. 

6.  The  Abhiplavas  and  Ppsthya  Sadahas  in  the  Sattra.  iv.  16 

6.  The  origin  of  the  term  Abhiplava. 


19 


H] 


The  Kau^ltaki  Brdhmana 


Adhyaya  XXII. 


The  Soma  Sacrifice  (continued). 


xxii.  1.  The  first  day  of  the  Pi-stliya  Sadaha. 

2.  The  second  day  of  the  Pi-sthya  Sadaha. 

3.  The  third  day : Ajya  and  Prauga  ^astras. 

4.  The  third  day  : Manitvatlya  and  Ni.skevalya  Qastras. 

5.  The  third  day  : Vaifvadeva  and  Agnimariita  Qastras. 

6.  The  fourtli  day  : general  characteristics. 

7.  The  fourth  day  : Ajya,  Prauga,  and  Marutvatlya  pastias. 

8.  The  fourth  day  : Marutvatlya  ^astra  and  NyOnkha. 

9.  The  fourth  day  : Vai^vadeva  and  Agnimaruta  (^astras. 


AB.  iv.  29,  30 
iv.  31,  32 
V.  1 
V.  1,  2 
V.  2 
V.  4 
V.  4 
V.  3-5 
V.  5 


Adhyaya  XXIII. 

The  Soma  Sacrifice  (continued). 

xxiii.  1.  The  fifth  day  of  the  Prsthya  Sadaha:  Ajya,  Prauga,  and  Marutvatlya 


^astras.  v.  6 

2.  The  fifth  day  : Marutvatlya  and  Niskevalya  ^astras.  v.  7 

3.  The  fifth  day  : Vai9vadeva  and  Agniiuaruta  (^astras.  v.  8 

4,  5.  The  use  of  the  Parucchepa  verses  on  the  sixth  day.  v.  10,  11 

6.  The  sixth  day : Ajya,  Prauga,  and  Marutvatlya  (^astras.  v.  12 

7.  The  sixth  day  : Marutvatlya  and  Niskevalya  ^astras.  v.  12,  13 

8.  The  sixth  day  : Vai9vadeva  and  Agnimaruta  (^astras.  v.  13 


Adhyaya  XXIV. 

The  Soma  Sacrifice  (continued). 

xxiv.  1.  The  Abhijit : Ajya  and  Prauga  Qastras.  iv.  19 

2.  The  Abhijit : the  remaining  ^astras. 

3,  4.  The  origin  of  the  Svarasaman  days.  iv.  19 

5.  The  Ajya,  Prauga,  and  Marutvatlya  ^astras. 

6.  The  Marutvatlya  and  Niskevalya  of  the  fii*st  day  and  the  Pi-agatha  of 

the  second. 

7.  The  Marutvatlya  and  Niskevalya  of  the  second  day  and  the  Pragatha  of 

the  third. 

8.  The  Mai'utvatlya  and  Niskevalya  of  the  third  day. 

9.  The  Vai9vadeva  and  Agnimaruta  (^astras. 

Adhyaya  XXV. 

The  Soma  Sacrifice  (continued). 

XXV.  1.  The  Visuvant  day  : Ajya  and  Prauga  ^astras. 

2.  The  Visuvant  day : Prauga  ^astra. 


20  Comparison  of  Contents  of  the  tivo  Brdhmanas  [§  i 

XXV.  3.  The  Visuvant  day  : alternative  Ajya,  Prauga,  Mamtvatiya. 

4.  The  Visuvant  day  : the  Prstha  as  Brhat  or  Mahadivakirtya. 

5.  The  Visuvant  day : the  Prstha  as  Brhat  or  Mahadivakirtya. 

6.  The  Visuvant  day : the  Prstha  as  Brhat  or  with  neither  Brhat  nor 

Kathantara. 

7.  The  Visuvant  day : the  Durohana  and  the  101  verses.  AB.  iv.  19-21 

8.  The  Visuvant  day : the  form  approved  by  Kausitaki. 

9.  The  Visuvant  day : the  Vai9vadeva  and  Agnimaruta  ^astras. 

10.  The  Visuvant  day : the  Prataranuvaka. 

11.  The  Vi?vajit : the  ^astras  of  the  first  two  pressings. 

12,  13.  The  Vi^vajit:  the  two  modes  of  its  performance  as  regards  the 
^ilpas.  vi.  30,  31 

14.  The  Vi9vajit : as  an  Agnistoma  and  Atiratra. 

15.  The  Vi9vajit : the  verses  of  the  Hotrakas. 


Adhyaya  XXVI. 


xxvi.  1.  The  order  of  the  Gavam  Ayana. 

2.  The  Go  and  Ayus  days. 

3-6.  Praya9cittas. 

7.  The  Chandomas  generally.  v.  16 

8.  The  first  Chandoma:  Ajya  and  Pi  aiiga  ^astras.  v.  16 

9.  The  first  Chandoma:  Marutvatiya  and  Niskevalya  ^astras.  v.  17 

10.  The  first  Chandoma:  Vai9vadeva  and  Agnimaruta  ^astras.  v.  17 

11.  The  second  Chandoma  : Ajya  and  Prauga  (jlastras.  v.  18 

12.  The  second  Chandoma:  Marutvatiya  and  Niskevalya  (JJastras.  v.  18,  19 

13.  The  second  Chandoma : Vai9vadeva  and  Agnimaruta  Castras.  v.  19 

14.  The  third  Chandoma  : Ajya  ^astia.  v.  20 

15.  The  third  Chandoma : Praliga  (^astra.  v.  20 

16.  The  third  Chandoma:  Marutvatiya  and  Niskevalya  Qastras.  v.  21 

17.  The  third  Chandoma:  Vai9vadeva  and  Agnimaruta  Castras.  v.  21 


Adhyaya  XXVII. 

The  Soma  Sacrifice  {continued). 


xxvii.  1.  The  tenth  day  and  the  Anustubh.  v.  22 

2.  The  pastras  of  the  tenth  day.  v.  22 

3.  The  number  of  verses  and  the  Anustubh  character.  v.  22 

4.  The  verses  of  the  Serpent  Queen,  the  offerings  to  Prajapati.  v.  22,  23 

5.  The  bodies  of  Prajapati  and  the  l iddle.  v.  25 

6.  The  releasing  of  speech.  v.  24 

7.  The  metres  of  the  three  pressings  in  the  Da'/aratra. 


§1] 


The  Kausltaki  Brahmamt 

Adhyaya  XXVIII. 

77»c  Soma  Sacrifice  {continued). 


•21 


xxviii.  1. 
2. 
3. 


4-7. 

8. 

9. 

10. 


The  Praisas,  Anupi  aisas,  and  Nigadas.  AB.  vi.  14 

Tlie  invitatory  vei'ses  of  the  Maitnlvaruna  for  the  cups. 

The  verses  for  the  tilling  of  the  goblets  and  the  Prasthita  libations  at 
the  morning  pressing.  vi.  9,  10 

The  activity  of  the  Achavaka. 

The  Praisiis  of  the  season  offerings. 

The  general  characteristics  of  the  recitation  of  the  Hotrakas. 

The  verses  of  the  Hotrakas  at  the  morning  pressing.  vi.  5,  8,  17 


Adhyaya  XXIX. 

The  SonM  Sacrifice  {continued). 

xxLx.  1.  The  function  of  the  Gravastut  at  the  midday  pressing.  vi.  1,2 

2.  The  filling  of  the  goblets  and  the  Prasthita  libations.  vi.  1 1 

3.  The  litanies  of  the  Hotrakas  at  the  midday  pressing. 

4.  The  PragSthas  and  the  Tristubh  verses. 

5.  The  triplets  on  the  fourth,  fifth,  and  sixth  days. 

6.  The  Brahmanacchahsin’s  verses. 

7.  The  Achavaka’s  verses. 

8.  The  numbers  of  hymns  used  by  the  Hotrakas  on  the  special  days  of  the 

Chandomas.  vi.  18 


vi.  21,  22 
vi.  19 


Adhyaya  XXX. 

The  Soma  Sacrifice  {continued). 

XXX.  1.  The  preliminary  rites  of  the  third  pressing. 

2.  The  litanies  of  the  Ukthyas. 

3.  The  invitatory  and  offering  verses  at  the  third  pressing. 

4.  The  Nabhanedistha,  Nara^ahsa,  Valakhilyas. 

5.  The  Tarksya  and  the  Durohana  of  the  Maitravaruna. 

The  Sukirti,  the  Vrsakapi  and  the  Kuntapa  of  the  | 
Brahmanacchahsin  : the  Aita9apralapa.  i 

6.  The  Kuntapa : the  Aditj^as  and  the  Ahgirases. 

7.  The  Kuntapa : the  remainder  of  the  Qastra. 

8.  The  Dadhikra  verse,  the  Evayamarut  and  Valakhilyas. 

9.  The  invitatory  and  offering  verses  on  certain  days. 

10.  Certain  peculiarities  in  the  Chandomas. 

11.  Certain  points  regarding  the  Atiratra,  Vajapeya,  Aptoryama. 


vi. 

27, 

28 

vi. 

25 

vi. 

29, 

32 

vi. 

33 

vi. 

34 

vi.  32, 

33, 

36 

vi. 

36, 

30 

22 


The  Relations  of  the  two  Brdhmanas 


[§2 


§ 2.  The  Relations  of  the  two  Brahmanas, 

It  is  certainly  the  case^  that  the  two  Brdhmanas  represent  for  us  the 
development  of  a single  tradition,  and  that  there  must  have  been  a time 
when  there  existed  a single  Bahrvca  text/^  The  detailed  account  of  the 
contents  of  the  two  Brahmanas  shows  clearly  how  considerable  is  their 
difference.  Not  only  does  the  Kausltalci  Brdhmana  contain  much  less 
material  than  the  Aitareya,  but  it  has  a wider  scope.  It  includes  all  the 
Qrauta  sacrifices  of  the  first  rank,  omitting  the  less  normal  offerings  such 
as  the  Rajasuya  and  the  A^vamedha.  Thus  the  first  four  Adhyayas  cover 
fully  enough  for  a Brahmana  the  Agnyadhana,  the  Agnihotra,  the  new 
and  full  moon  sacrifices,  the  special  sacrifices,  and  the  four-monthly 
sacrifices,  and  then  follows  a section  on  the  function  of  the  Brahman  priest 
before  the  seventh  Adhyaya  carries  us  to  the  discussion  of  the  Soma 
sacrifice  which  occupies  the  rest  of  the  book.  In  the  case  of  the  Aitareya, 
on  the  other  hand,  the  Soma  sacrifice  alone  forms  the  real  subject  of  the 
book,  for  the  remarks  on  the  Agnihotra,  found  in  the  Aitareya  v.  26-34, 
are  clearly  a later  addition  to  the  main  text,  and  the  whole  of  Adhyayas  vii 
and  viii,  which  carry  us  into  the  field  of  the  Rajasuya  under  a special  and 
peculiar  aspect,  are  also  certainly  later  than  the  first  twenty-four  Adhyayas 
(i-v.  25). 

In  the  parts  which  they  have  in  parallel  versions  the  normal  rule  is 
that  the  Kaus%tahi  is  at  once  far  more  closely  and  carefully  arranged,  and 
much  less  discursive  than  the  Aitareya,  which  never  shows  any  desire  to 
cultivate  brevity  and  is  rather  fond  of  excursions  into  legends.  A striking 
instance  of  this  tendency  can  be  seen  in  the  accounts  of  the  function  of  the 
Gravastut  priest  and  the  origin  of  his  use  of  the  Arbuda  hymn  as  contained 
in  the  Aitareya  (vi.  1)  and  the  KausUaJci  (xxx.  1).  In  the  former  case  the 
story  is  told  for  its  own  sake  as  well  as  for  its  bearing  on  the  ritual,  in  the 
latter  as  little  as  possible  is  made  of  the  episode.  Or  again,  in  the  account 
of  the  prattle  of  Aita9a  the  Aitareya  (vi.  33)  is  far  more  detailed  than  the 
KausUald  (xxx.  5),  while  the  long  account  of  the  conflict  of  the  Angirases 
and  the  Adityas  over  the  question  of  sacrificing  first  in  the  Aitareya 
(vi.  34  and  35)  shrinks  into  an  almost  unintelligible  version  in  the  Kausl- 
tulci  (xxx.  6).  Or  again,  while  the  Aitareya  (v.  14)  has  a long  account  of 
Nabhanedistha  Manava  and  the  mode  in  which  after  his  unfair  treatment 
by  his  brothers  in  the  division  of  the  joint  property  in  the  lifetime  of  their 
father,  and  the  recovery  of  prosperity  by  his  connexion  with  the  Angirases, 

* Seo  Max  Miiller,  Anc.  Sansk  Lit.  p.  34(5. 

“ For  tr.aces  of  another  Brahmana  see  Keith,  .IRAS.  l‘.)15,  pp.  593-51(8. 


23 


5 2]  Scope  and  Treatment  of  Subject-matter 

the  KautiUaki  (xxviii.  4)  hsie  a bare  allusion  to  the  fact  of  his  application 
to  the  Ahgirases,  showing  that,  while  the  story  was  well  known,  it  was  not 
desired  to  develop  the  idea  in  detail.  Nor  is  the  distinction  less  marked  in 
the  parts  of  the  two  texts  which  have  no  point  of  contact.  Thus  the 
elalx)rate  bile  of  Rama  Margaveya  and  Janamejaya  which  is  found  in  the 
Aitareya  (vii.  27-34),  the  legend  of  Qunali9epa  (vii.  13-18),  the  list  of 
anointed  kings  (vii.  34),  and  the  list  of  those  who  performed  the  great 
anointment  of  Indra  (viii.  21-23)  are  in  perfect  keeping  with  the  spirit  of 
the  older  part  of  the  text,  but  have  nothing  similar  in  the  KausUaki. 

While  again  the  Aitareya  does  contain  a good  deal  of  information  in 
detail  as  to  the  (^astras  of  the  priests,  the  main  object  of  the  text  is  not  to 
enumerate,  but  to  explain,  as  is  the  proper  function  of  a Brahmana.  On 
the  other  hand  the  Kaufitoki  is  specially  careful  to  enumerate  and  the 
explanation  often  dwindles  indefinitely.  ^Moreover,  in  its  enumei*ation  the 
Kausltaki  is  far  more  complete  than  the  A itareya  and  is  more  definitely 
systematic.  The  best  instance  of  this  perhaps  is  the  detailed  treatment  of 
the  Abhiplava  Sadaha  in  Adhyayas  xx  and  xxi.  But  there  are  many  other 
ca-ses,  such  as  the  detailed  treatment  of  the  cups  for  Aditya  and  Savitr 
which  prelude  the  Vai9vadeva  (^astra  at  the  thii'd  pressing  (xvi.  1-3),  the 
PMnivata  cup  which  follows  it  (xvi.  f>),  the  concluding  rite  of  the  Soma 
sacrifice  such  as  the  Hari^’ojana  (xviii.  6),  the  Qakalas  (xviii.  7),  the  con- 
cluding bath  (xviii.  9),  and  the  offering  of  a barren  cow  (xviii.  11-14).  The 
Abhijit  (xxiv.  1,  2),  the  Svarasamans  (xxiv.  3-9),  the  Vi9vajit  (xxv.  11-15) 
are  treated  in  far  greater  fullness  than  in  the  Aitareya,  while  the  Vi.suvant 
(xxv.  1-10)  though  not  ignored  by  the  Aitareya  is  yet  comparatively  briefly 
treated. 

In  its  character  as  a systematic  treatise  the  Kausitaki  makes  almost 
interminable  use  of  the  phrase  tasyoktam  hrdhmaimm,  by  which  it  avoids 
the  need  of  giving  over  again  an  explanation,  while  on  the  other  hand  it 
recites  the  texts  and  thus  makes  its  exposition  more  satisfactory  and  com- 
plete. This  phrase  is  foreign  to  all  the  older  part  of  the  Aitareya  and  is 
alien  to  its  spirit,  which  takes  no  exception  to  repetition  of  explanation  on 
the  one  hand,  and  on  the  other  makes  no  attempt  to  mention  all  the  texts 
for  the  (^astras,  thus  adhering  to  the  true  Brahmana  as  against  the  Sutra 
style  of  composition. 

The  more  catholic  nature  of  the  Aitareya  is  further  indicated  by  its 
frank  acceptance  of  the  magic  powers  of  the  priest  and  his  right  to  exercise 
them  by  way  of  punishment  on  his  employer,  the  sacrificer,  if  he  sees  fit,  as 
well  as  in  procuring  for  him  benefits.  Thus  in  the  description  of  the  powers 
of  the  vasat  call  (iii.  5-8),  a passage  which  has  no  parallel  in  the  Kausitaki 
as  it  is  not  in  any  way  necessary  for  the  exposition  of  the  rite,  we  learn 


24 


The  Relations  of  the  tvjo  Brdhmanas  [§  2 

how  the  priest  can  injure  the  sacrificer  by  the  mode  in  which  he  pronounces 
the  call  (iii.  7).  Again  the  Hotr  can  ruin  the  sacrificer  by  misplacing  the 
parts  of  the  Praiiga  Qastra  at  the  morning  pressing  (iii.  3),  and  can  deprive 
a Ksatriya  of  his  lordly  power  by  placing  the  hj’-mn  at  the  first  or  Ajya 
Qastra  of  the  morning  pressing  within  the  Nivid  instead  of  vice  versa 
(ii.  33).  Nor  even  in  its  most  original  portion  (iii.  22)  does  the  Aitareya 
refrain  from  giving  an  amusing  spell  for  the  defeat  by  a king  of  an  enemy 
army  by  means  of  the  employment  of  the  natural  shyness  of  a daughter-in- 
law  before  her  husband’s  father,  while  the  very  last  chapter  of  the  work 
(viii.  28)  uses  as  a spell  for  a king  against  his  enemy  an  application  of  the 
mystic  doctrines  of  the  disappearance  of  fire,  the  sun,  the  moon,  rain  and 
lightning,  and  of  their  rebirth. 

It  is  a matter  of  some  interest  to  wonder  whether  this  difference  in  the 
outlook  of  the  two  texts  is  merely  due  to  the  greater  system  of  the  Kausi- 
taki  in  which  the  spells  would  be  out  of  place  and  needless,  or  whether  it 
reflects  a moral  difference  of  tone.  For  the  latter  theory  may  be  set  the 
fact  that  the  Qdnkhdyana  Qrauta  Sutra  (xvii.  6.  2)  expressly  reprobates  * as 
purdmam  utsarmarh  na  Icdryam  a certain  fertility  rite  which  the  Aitareya 
Aranyaka  mentions  without  hint  of  disapproval.  Nor  is  there  a priori  the 
slightest  ground  to  doubt  the  probability  of  moral  differences  in  the  attitude 
of  the  schools.  It  is  notorious  that  Apastamba  in  his  Dharma  Sutra  is 
strenuously  puritanical  in  practically  all  the  questions  involved  in  marriage, 
such  as  adoption  of  sons,  the  levirate,  and  so  forth. 

Finally,  as  an  outstanding  point  of  distinction  must  be  noted  the  fact 
that  the  Aitareya  unlike  the  Kausltaki  does  not  cite  authorities.  The 
name  Aitareya  never  occurs  in  its  whole  text,  whereas  the  Kausltaki 
Brdhmmui  constantly  cites  Kausitaki,  and  twice  the  Kausltaka,  while 
though  much  less  often  it  cites  the  views  of  the  parallel  school  of  Paingya.^ 
It  is  one  of  the  many  clear  proofs  of  the  unauthenticity  of  a brief  chapter 
(vii.  11)  of  the  Aitareya  that  it  cites  the  authority  of  Paingya  and  Kausl- 
taki. It  is  impossible  of  course  to  decide  the  question  whether  these  views 
were  already  expressed  in  formal  text-books,  whether  committed  to  writing 
as  suggested  by  Roth,^  or  merely  handed  down  by  oral  tradition  as  is  more 
probable,'*  or  whether  the  views  were  merely  current  as  views  on  the  several 


' Cf.  Fried  lander,  Der  Mahawata  Abschnitt  des 
(^dTikhuyana  Aranyaka,  p.  13. 

Kausitaki  is  cited  in  ii.  9 ; vii.  4, 10;  viii.  9 ; 
xi.  5,  7 ; xiv.  2,  4 ; xv.  2 ; xvi.  9 ; xviii. 
5;  xxii.  1,  2;  xxiii.  1,  4;  xxiv.  8,  9; 
XXV.  8,  10,  14,  16  ; xxvi.  3,  4,  6,  8,  9,  11, 
II;  xxvii.  1,  6;  xxviii.  2,  7;  xxx,  11; 


the  Kautilaka  in  iii.  1 ; xix.  9 ; Paingya 
in  viii.  9 ; xvi.  9 ; xxvi.  3,  4,  14  ; xxviii. 
7 ; the  Paingya  in  iii.  1 ; xix.  9 ; xxiv.  8 ; 
Puihgi  sampad  occurs  in  xxv.  7. 

’ Nii-ukta,  p.  ix. 

* Ind.  Stud.  i.  393  ; cf.  ii.  298 ; reflf.  in  Oortel, 
JAOS.  xxiii.  325,  n,  4. 


§ 2]  Fundamental  Similarity  of  Content  and  Religion  25 

points  raised.  But  there  is  nothing  inherently  improbable  that  the  text  of 
the  Brahmana  represents  a work  based  on  existing  BrahmanOvS,  and  the 
constant  citation  of  authorities  rather  suggests  that  this  was  the  case. 

On  the  other  hand  the  resemblances  of  the  two  texts  are  in  many 
respects  fundamental.  The  Qastras  differ  according  to  the  two  schools 
repeatedly  in  minor  and  meaningle.ss  detiils,  the  one  taking  certain  verses 
for  a special  portion,  the  other  different  verses.  But  the  fact  remains  that 
the  essential  similarity  of  the  Brahmanas  is  so  great  that  it  cannot  be 
doubted  that  they  both  represent  the  tradition  of  one  school,  but  that  the 
tradition  has  received  different  handling  by  the  branches  of  that  school. 
Nor  can  we  derive  the  two  versions  directly  from  the  one  source,  for  the 
evidence  of  the  Kausltaki  shows  clearly  that  it  is  only  a branch  of  a school 
which  divided  into  the  Paihgya  and  the  Kausitaka  sub-schools,  so  that  if 
a title  of  de.scent  is  to  be  drawn  up  we  must  place  in  it  as  a common 
ancestor  of  these  two  versions  the  tradition  from  which  the  two  are 
offshoots.  In  the  case  of  the  Aitareya  no  such  intermediate  .stage  is 
capable  of  proof.  The  common  .source  no  doubt  contained  the  same  sort 
of  material  jis  is  given  in  the  extant  texts,  for  it  is  significant  that  the 
legends  shared  by  the  two  texts  contiin  much  .similarity  of  wording.  Thus 
in  the  Kausitaki  (xxx.  5)  in  the  tale  of  Aita^a  we  have  yad  vai  me  jdlma 
onukhaih  Jidpy  agrahisyah  catdyusaih  gam  akarisyarh  sahasrdyu^am 
pumisam,  while  the  Aitareya  (vi.  33)  has  alaso  'hhur  yo  me  vdcam  avadkih. 
catdyum  gdm  akari^yam  aahasrdyum  parusam  where  the  sense  is  precisely 
the  same.  The  tale  of  Kava.^  as  given  in  the  KausUaki  (xii.  3)  and  the 
Aitareya  (ii.  19)  illustrates  very  well  both  the  degree  of  similarity  due  to 
the  use  of  one  source,  and  the  different  mode  of  developing  the  topic 
followed  by  the  two  schools. 

Another  important  sign  of  the  homogeneous  character  of  the  tradition 
of  the  school  is  the  attitude  of  both  texts  to  the  gods.  Beside  the  formal 
pantheon  is  found  clear  proof  of  the  great  importance  of  the  figure  of  Rudra. 
In  the  Aitareya  (iii.  33)  we  hear  of  the  incest  of  Prajapati  and  the  deter- 
mination of  the  gods  to  punish  him,  which  led  to  the  decision  to  create  from 
their  most  di'ead  forms  the  figure  of  Bhutapati,  who  pierced  Prajapati  and 
for  his  act  received  the  name  of  Pacupati.  To  avoid  mention  of  his  name, 
Rudra,  even  a Rgvedic  verse  (ii.  33.  1)  must  be  altered,  or  if  not  altered 
omitted  (iii.  34).  A man  in  a black  garment  appears  on  the  scene  of  sacrifice 
when  Nabhanedi.stha  was  given  a share  by  the  Angirases,  and  claims  as  his 
own  all  that  is  left  on  the  place  of  sacrifice,  a claim  allowed  to  be  valid  by 
the  father  of  Nabhanedistha  (v.  14).  The  Kamltaki  contains  a long  section 
(vi.  1-9)  where  we  find  the  distinctive  names  of  Rudra  as  Bhava,  Qarva, 
Pacupati,  Ugra  Deva,  Mahan  Deva,  Rudra,  Icana,  and  Acani.  There  is 

4 [h.o.s.  ss] 


26 


The  Relation  of  the  tvjo  Brdhmanas  [§  2 

therefore  no  doubt  that  Aufreeht  ^ is  right  in  his  declax'ation  that  the  period 
of  the  Brahmanas  was  one  when  the  old  polytheism  was  in  a condition  of 
decline  and  the  new  faith  which  presents  itself  in  Indian  religious  history 
as  Qaivism  was  gaining  ground.  It  is  impossible  not  to  feel  in  both 
Brahmanas,  as  also  in  the  ^atapatha,  that  the  figure  of  Rudra  has  a very 
different  reality  from  that  possessed  by  the  more  normal  members  of  the 
pantheon,  or  by  Prajapati  as  creator,  with  whom  as  lord  of  creatures  he 
successfully  contends. 

Moreover,  on  the  whole,  the  order  of  exposition  of  the  two  texts  agrees. 
There  are  a good  many  minor  alterations,  but  the  chief  difference  only 
arises  in  the  treatment  of  the  Sattras ; the  Aitareya  proceeds  from  the 
Caturvin^a  day  to  an  account  of  the  general  composition  of  the  Gavam 
Ayana  Sattra  as  consisting  of  sets  of  days  and  certain  special  days,  the 
Abhijit,  Svarasamans,  Visuvant,  Svarasamans,  and  Vi9vajit  (iv.  15-22)  and 
then  takes  up  the  Dvada^aha  as  a general  type  of  Sattras  and  as  incidentally 
giving  the  details  of  the  Prsthya  Sadahas  of  the  Gavam  Ayana.  The 
KausUaki,  on  the  other  hand,  while  dealing  vuth  the  Caturvin9a  proceeds 
to  the  Sadahas  and  deals  in  detail  with  the  Abhiplava  (xx  and  xxi)  to  which 
the  Aitareya  devotes  only  a brief  mention  (iv.  15),  and  then  with  the 
Prsthya  Sadaha  (xxii  and  xxiii)  and  only  then  does  it  turn  to  the  special 
days  which  make  up  the  Gavam  Ayana,  the  Abhijit,  Svarasamans,  Visuvant, 
Vi9vajit  (xxiv  and  xxv),  and  the  Chandomas  are  reserved  for  xxvi. 

The  comparative  age  of  the  two  Brdhmanas  is  suggested  by  the  facts 
above  set  out.  The  KausUaki  is  essentially  the  more  scientific  composition ; 
its  arrangement  alone  is  a token  of  that,  as  the  arrangement  which  it  chooses 
is  the  logical  one  of  setting  out  the  various  elements,  single  days,  and  sets  of 
days  of  which  the  Dvadaoaha  as  the  model  of  the  Sattra  is  compo.sed,  and 
of  which  the  longer  Sattras  may  be  made  up.  The  Aitareya,  on  the  other 
hand,  takes  the  opposite  and  more  naive  course  of  dealing  serially  with  the 
Gavam  Ayana,  and  thus  the  Abhiplava  Sadaha  escapes  full  and  due  treat- 
ment. The  condensation  and  completeness  with  which  the  Qastras  are 
given  and  the  dislike  of  diverging  into  legends  for  their  own  sake  all  tend 
to  point  to  a more  recent  origin.  Another  consideration  which  points  in 
the  same  direction  is  the  fact  of  the  citation  of  authorities  as  diverging, 
pointing  clearly  to  a prolonged  school  tradition. 

This  general  reasoning  can  be  strengthened  by  other  considerations. 
The  position  of  Rudra  in  the  Aitareya  is  one  of  high  importance,  but  more 
significance  attaches  to  the  names  given  to  the  god  in  the  KuusUaki.  There 
are  two  of  these  of  special  importance,  Mahan  Deva  and  l9ana,  which,  as 

* Aitareya  Brdhmaiui,  p.  vi. 


§2] 


27 


Eoidence  of  Comparative  Age 

Weber  ^ long  ago  pointed  out,  involves  quite  a special  prominence  of  the  deity 
as  compared  with  the  other  gods  and  indeed  indicates  a sectarian  worship 
The  names  occur  in  the  Vdjasa  }veyi  Samhitd  (xxxix.  8 and  9),  but  not  in  the 
Qatarudrlya  in  Adhyaya  xvi  of  that  text,  nor  in  the  Taittirlya  Samhitoj 
(iv.  5.  1).  It  is  true  that  Mahadeva  occurs  in  the  Maitrdyanl  tSarhhitd  but 
only  in  a passage  “ which  von  Schroeder  ^ long  ago  pointed  out  as  spurious. 
The  names  further  occur  in  the  Atharvaveda  (xv.  5)  in  the  Vratya  hymn, 
but  that  also  is  late,  so  that  it  is  clearly  legitimate  to  treat  their  occurrence 
in  the  Kau^Uaki  as  a sign  of  later  date  than  the  Aitareya.  Nor  is  there 
any  ground  on  which  we  can  assume  that  these  names  are  an  addition  to 
the  text  of  the  KausUaki,  as  Weber  suggested.  The  view  that  there  is  no 
connexion  between  the  passage  and  the  following  is  an  error,  as  the  creative 
activity  of  Prajapati  and  its  results  is  the  common  bond  of  connexion,  and 
therefore  the  passage  is  quite  in  place.  Nor  is  it  the  case  that  Rudra  is  not 
elsewhere  prominent  in  the  text,  as  passages  like  iii.  4, 6 ; v.  7 clearly  show 
his  importance. 

A further  sign  of  the  advanced  religious  view  of  the  KausUaki  is  seen 
in  the  occurrence  in  it,  and  not  in  the  Aitareya,  of  the  term  punarmrtyu,^ 
implying  the  conception  of  repeated  deaths  from  which  the  idea  of  trans- 
migration in  due  course  comes  to  full  development.  The  idea  is  another  link 
between  the  KausUaki  and  the  Qatapatha  Brdhmaiia,  which  has,  like  the 
Kav^ltaki,  the  names  of  Rudra  as  l9ana  and  Mahadeva.®  Possibly  also  as 
signs  of  later  date  are  to  be  reckoned  the  indications  noted  above  of  the 
more  puritanic  character  of  the  KausUaki,  and  while  both  texts  are  very 
sparingly  supplied  with  materials  affecting  normal  life  it  may  be  significant 
that  rdjamdtra'^  is  found  in  the  KausUaki,  but  not  in  the  Aitareya. 
Importance  also  attaches  to  the  occurrence  in  the  KausUaki  of  the  personal 
Brahman,®  while  the  Aitareya  has  only  the  neuter. 

In  language  the  two  texts  stand  broadly  speaking  on  the  same  level. 
There  are  several  matters  in  which  the  Aitareya  has  more  variety  of  form 
than  the  KausUaki]  thus  it  has  more  varied  uses  of  the  infinitive  in 
a greater  variety  of  forms  and  so  forth,  but  the  different  extent  of  the 
texts  of  the  two  works  must  duly  be  borne  in  mind ; similax’ly  the  Aitareya 
has  a fuller  list  of  subjunctives,  but  that  is  natural  in  its  greater  use  of 
narrative  form.  What  is  however  significant  is  the  use  of  the  perfect  and 
the  imperfect  in  the  narrative  sense.®  The  KausUaki  has  according  to  the 

1 Ind.  Slud.  ii.  302.  _ « vi.  1.  3.  10-lT. 

^ ii.  9.  1 ; cf.  KS.  xvii.  11  ; TA.  x.  1.  6.  ’ xxvii.  6 ; cf.  99^-  xvii.  5.  3,  4 ; 15.  3. 

’ ilaitrdyani  Samhitd,  ii.  p.  viii.  * xxi.  1 ; also  in  TB.  and  9B. 

* Ind.  Stud.  ii.  303.  ® Cf. Whitney,  PAOS.  May  1891,  pp.  Ixxxv  seq. 

• XXV.  1. 


28 


The  Relation  of  the  two  Brdhmanas  [§2 

reckoning-  of  Whitney  263  narrative  imperfects  to  149  perfects,  or  say  5:3; 
the  Aitareya  as  a whole  has  1080  to  266,  or  say  4:1,  but  these  figures  are 
misleading  without  qualification.  In  the  original  part  of  the  Aitareya  (i-v), 
roughly  speaking,  the  proportions  are  34  : 1 (viz.  929  to  27),  and  it  is 
absolutely  clear  that  the  use  of  the  perfect  is  normally  in  it  motived.  It  is 
therefore  a reasonable  conclusion  that  the  KautsUaki  is  the  younger  in  style 
as  in  content.  It  is  significant  in  this  connexion  that  all  the  older  texts, 
such  as  the  Brahmana  portions  of  the  Taittiriya  Samhitd,  the  Maitrdyani 
Samhitd,  the  Kdthaka  Samhitd,  and  the  Pancaviiica  Brdhmana  have  little 
evidence  of  the  narrative  use  of  the  perfect,^  while  the  Qatapatha  has  in  i-v, 
xi,  xii,  xiv  a large  use  of  perfects.  What  is  also  of  interest  is  that  the  last 
three  books  of  the  Aitareya,  which  are  no  doubt  later  in  origin,  show  a free 
use  of  perfects  which  in  the  narrative  of  Qunah5epa  exceed  by  far  the 
imperfects.  It  is  also  worthy  of  note  that  the  last  chapter  of  the  fifth 
book  of  the  Aitareya,  which  begins  to  show  a marked  use  of  the  narrative 
perfect  and  which  is  probably  a later  addition  to  that  book,  contains  in 
its  account  (v.  29)  of  the  views  of  Vrsacu.sma  and  the  maiden  seized  by 
a Gandharva  on  the  time  of  performance  of  the  Agnihotra  what  is  clearly 
a superior  and  more  correct  version  than  that  of  the  Kausltaki  (ii.  9). 


§ 3.  The  Composition  of  the  Aitakeya  Beahmaxa. 

The  whole  of  the  present  text  of  the  Aitareya  Brdhmana  is  recognized 
by  tradition  as  handed  down  to  us  by  Sayana  as  the  work  of  one  man,  to 
whom  alone  the  tradition  ascribes  the  composition  of  the  Aitareya  Arayiyaka. 
This  legendary  author  is  Mahidasa  Aitareya,  who  like  another  seer  recorded 
in  both  Brahmanas,  Kavasa  Ailusa,  is  stated  to  have  been  disregarded,  in 
this  case  by  his  father  who  preferred  sons  of  other  wives  to  the  son  given 
him  by  Itara.  The  devotion  of  that  lady  to  the  goddess  earth  secured 
her  son’s  elevation  to  due  honour.  The  story  is,  of  course,  worthless,  but 
the  name  of  Mahidasa  Aitareya  is  preserved  for  us  in  the  A itareya  Aranyaka 
(ii.  1.  7 ; 3.  8),  the  Chdndogya  Upanisad  (iii.  16.  7),  and  the  Jaiminlya 
Upanisad  Brdhmana.  There  is  no  I’eason  to  doubt  that  to  him  may  be 
ascribed  the  redaction  of  the  present  Brdhmana,  but  thei’e  is  no  conclusive 
reason  to  make  us  accept  the  tradition  to  that  eftect ; and  it  is  open  to  the 
obvious  objection  that  it  cannot  be  treated  as  perfectly  accurate,  since  the 
Aranyaka  which  cites  him  is  a very  composite  work,  and  it  is  most 
improbable  that  the  editor  of  it  would  cite  himself  as  is  done  twice  in  the 

* Keith,  Taittiriya  Saihhita,  i.  Ixxi,  Ixxxii  seq.,  ci. 


29 


§ 3]  The  Coraposition  of  the  Aitareya  Brdhmana 

second  book.  Still  it  is  not  improbable  that  if  the  Brahmana  were  redacted 
by  him,  he  would  have  ascribed  to  him  the  Aranyaica  also. 

What  is  really  important  is  that,  whoever  the  redactor  was,  the  work 
is  not  of  one  hand  or  time.  The  contents  and  comparison  with  the 
Kausltalci  Brdh'nuina  show  clearly  that  the  Soma  sacrifice  is  the  real 
theme  of  the  text,  and  anything  that  does  not  concera  that  sacrifice  and 
has  no  parallel  in  the  Kau^itaki  is  certainly  suspect.  This  at  once  leads 
us  to  regard  as  later  such  parts  as  Fancikas  vii  and  viii,  which  deal  in  the 
main  with  the  anointing  of  the  king  at  the  royal  consecration  and  the 
drink  ascribed  to  him  in  place  of  the  Soma,  reserved  for  the  priests.  The 
chapters  which  deal  with  the  rite  commence  with  the  legend  of  Qunah^epa 
(vii.  13-18),  which  is  appropriate  because  it  is  recited  to  the  king  after 
his  anointing,  then  it  is  elaborately  proved  (vii.  19-26)  that  the  royal  power 
is  dependent  on  the  priestly’  power  and  that  the  king  must  not  drink 
the  Soma,  and  finally  (vii.  27-34)  the  proper  drink  for  his  use  is  explained 
by  means  of  a legend  emphasizing  the  dependence  of  kings  on  the  priest- 
hood. Then  come,  after  a description  of  the  Stotras  and  (^astras  of  the 
Soma  day  (viii.  1-4),  a description  of  the  anointing  of  the  king  (viii.  5-11), 
a description  of  the  great  anointing  of  Indra  (viii.  12-14),  and  of  its 
application  to  kings  (viii.  15-23),  ending  with  an  exaltation  of  the  office 
of  Purohita  (viii.  24-28).  The  whole  passage  is  full  of  a spirit  of  Brahmanical 
self-assertion,  which  is  at  any  rate  not  prominent  in  the  rest  of  the 
Aitareya,  and  it  is  also  marked  by  the  important  part  played  by  Janame- 
jaya,  who  is  mentioned  in  vii.  27,  34;  viii.  11,  21,  and  whose  pre-eminence 
in  the  eyes  of  the  composer  is  perfectly  obvious.  The  account  of  the 
consecration,  it  should  be  noted,  has  really  nothing  parallel  in  the  other 
texts  dealing  with  the  subject,  but  the  ascription  of  the  great  consecration 
of  Indra  to  certain  kings  ^ is  parallel  to  the  description  in  the  Qatapatha 
Brdhmana^  of  the  A9vamedha  as  performed  by  these  kings.  The  whole 
rite  stands  in  no  real  relation  to  the  Brdhmana  as  a whole. 

In  the  Qdnkhdyana  Qrauta  Sutra^  there  is  a parallel  version  of  the 
story  of  Cunah^epa,  which  is  introduced  without  any  connexion  whatever 
with  the  context  and  which  diverges  merely  in  a few  words  from  the 
version  of  the  Aitareya.  It  is  not  altogether  easy  to  see  how  the  passage 
came  to  be  received  in  that  text  without  even  the  slight  modification 
necessary  to  make  it  fit  in,  but  the  fact  of  its  presence  is  probably  simply 
due  to  the  desire  of  the  (^ankhayana  school  to  have  within  its  text-books 
so  splendid  a narrative,  and  the  slight  changes  are  no  doubt  merely 
due  to  the  natural  alteration  in  form  of  a story  when  transferred  from 

* See  viii.  21-23  with  the  note.s. 

* xiii.  5.  4 ; cf.  C^S.  xvi.  9.  1. 


^ XV.  17-27. 


30  The  Composition  of  the  Aitareya  Brdhmana  [§  3 

one  school  to  another.  It  is  clearly  the  case  that  the  changes  are  not 
signs  of  earlier,  but  of  later  date.  Thus  the  Qankhayana  version  adds 
a seventh  year  to  Rohita’s  wanderings  and  a new  verse  (xv.  19) ; in  another 
passage  (xv.  24)  it  has  tried  to  improve  the  simple  asarhdheyam  iti  Vicvd- 
mitra  npapapdtla  into  asariulheyam  iti  vd  avocad  iti  Vicvdmitra  upapapddo, 
while  it  has  completely  altered  the  sense  of  the  last  of  the  Gathas  (xv.  27). 
It  has  indeed  been  ingeniously  ^ argued  that  the  occurrence  twice  of 
dviantraydm  dm  as  a periphrastic  perfect  is  a sign  of  an  incorrect  and 
modern  version,  since  the  Qdfikhdyana  has  cakre,  but  the  whole  force 
of  the  argument  disappears  when  it  is  borne  in  mind  that  the  ^diikhdyana 
has  iksdm  dm  ^ in  place  of  ikmrh  cakre.^  It  is  therefore  necessary  either 
to  assert,  as  Liebich,  had  he  observed  the  forms  iksdm  cakre  and  ikmni  dm, 
presumably  would  have  done,  that  both  forms  were  incorrectly  handed 
down,  or  as  is  much  more  probable  that  the  use  of  dsa  was  a careless 
innovation  which  was  creeping  into  use.  The  text  is  in  other  respects 
marked  by  bad  forms  like  sdihndhukah  (for  samndhukah)  in  vii.  14; 
aeanaydparltah,  vii.  15  ; nmiyoja  (Q^S.  has  niyuyoja),  and  nih<^dna  in 
vii.  16. 

With  the  last  section  (viii.  24-28)  the  Brdhmana  passes  to  a quasi- 
philosophical  doctrine  of  the  resolution  of  the  deities,  lightning,  rain, 
moon,  sun,  fire,  in  Brahman,  here  conceived  (viii.  28)  as  Vayu,  but  the 
doctrine  is  degraded  to  a mere  practical  device  for  enabling  the  Purohita 
to  overcome  the  king’s  enemies.  This  combination  is  doubtless  a sign  of 
comparatively  recent  origin. 

With  the  rest  of  Pancika  vii  must  be  classed  as  late  the  first  twelve 
sections.  The  first  section,  which  in  a manner  unparalleled  in  the  rest 
of  the  text,  consists  of  the  whole  of  the  first  Adhyaya,  is  made  up  of  an 
account  of  the  due  division  of  the  sacrificial  animal  among  the  priests  and 
their  assistants;  it  commences  athdtah  pacor  vibhaktis  tasya  vihhdgam 
vak^ydmah.  The  new  form  is  wholly  unparalleled,  and  the  possibility 
of  its  being  original  is  disposed  of  by  the  occuri’ence  of  the  whole  passage 
in  the  Acvuldyana  f'/’auia  Butra.*  The  division  of  the  victim  may 
conceivably  have  once  stood  in  the  text,  but  not  as  it  now  is  handed 
down. 

The  second  Adhyaya  of  the  Pancika  deals  with  the  occurx’ence  of 
mishaps  of  one  .sort  or  another  to  an  Agnihotrin.  It  contains  within  it 
two  passages  of  later  and  clearly  non-genuine  character.  'Phe  first  (vii.  10) 
deals  with  the  question  how  the  ofierings  of  a man  whose  wife  dies  are 
to  be  carried  on ; it  is  far  from  clear  in  sense,  and  doubtless  corrupt. 


* LieV>icl),  Pdnini,  pp.  80,  81. 
5 xr.  21. 


^ vii.  10. 
^ xii.  0. 


31 


§ 3]  Later  Portions  of  the  I'ext 

That  the  second  passage  is  corrupt  (vii.  11)  docs  not  rest,  as  in  the  former 
case,  on  mere  reasoning ; it  is  proved  hy  the  fact  that  it  is  obviously  and 
palpably  a mere  working  over  of  a passage  in  the  Kauntaki.^  Finally 
there  is  the  conclusive  evidence  that  Sayana  in  his  commentary  admits 
that  in  certain  places  the  texts  had  not  these  passages  and  that  the 
passages  had  not  been  explained  by  previous  commentatoi*s. 

The  other  chapters  are  more  of  the  Sutra  type,  and  in  point  of  fact 
vii.  3 which  repeats  v.  27  is  largely  found  in  the  A^’uldyana  (trauta 
Sutra  iii.  11,  and  of  the  other  sections  poi’tions  have  parallels  in  that 
book  (iii)  of  the  Sutra.  They  have  no  real  connexion  with  the  rest  of 
the  texts,  and  the  same  remark  applies  to  the  last  Adhyaya  of  the  fifth 
Pancika,  which  (v.  26-34)  deals  with  the  Agnihotra  and  the  time  of  its 
being  performed  (v.  26, 28-31),  with  expiations  of  mishaps  in  it  (v.  27  = vii.  3), 
and  with  the  office  of  the  Brahman  pidest.  These  sections  in  themselves 
have  no  real  connexion  with  the  Soma  offering ; they  have  however  some 
affinities  in  the  Kausitaki  Brdhmaiia,  which  discusses  the  time  of  the 
Agnihotra  (ii.  9)  and  the  duties  of  the  Brahman  prie.st  (vi.  10-14),  and 
no  doubt  they  I’epresent  the  Aitareya  tradition  of  the  performance  of 
these  rites  in  their  school.  Indeed,  as  has  already  been  noted,  the  language 
of  the  Aitareya  (v.  29)  account  of  the  disputes  over  the  time  of  offering 
the  Agnihotra  is  clearly  older  than  that  of  the  Kau^UaJd  (ii.  9).  The 
portion  regarding  the  Brahman  also  shows  no  trace  of  later  origin  than 
the  corresponding  Kau^%taki  text.  But  the  section  cannot  really  have 
been  originally  part  of  the  Brahmana  of  the  Soma  sacrifice. 

The  doubtful  authenticity  of  even  Pancika  vi  is  suggested  by  the 
fact  that  it  obviously  is  merely  a supplement  to  the  main  text,  which 
deals  with  the  duties  of  the  Hotr  and  which  ignores  his  assistants.  This 
argument  was  recognized  by  Haug  ^ and  accepted  by  Weber,®  who  added 
to  the  general  consideration  the  particular  observation  that  in  the  first 
twenty-four  Adhyaj’as  of  the  Aitareya  the  formula  adopted  for  rejecting 
unapproved  opinions  is  toA  tan  nddriyam*  and  once  only®  tat  tathd  nu 
kurydt.  The  rule  in  the  rest  of  the  text  ® is  to  use  the  latter  phrase  with 
a variant  of  tad  xh  punah  paricaksate,  although  the  root  d-dr  is  found 
elsewhei'e  in  the  sixth  book.®  But  this  is  the  only  special  point  adduced 
by  Weber  in  support  of  his  theory. 

The  theory  is  however,  no  doubt,  correct  and  it  can  be  supported  by 
other  evidence  than  that  adduced  by  Weber.  The  character  of  Pancika  vi 

' iii.  1.  ® iii.  32. 

* Aitareya  Brahmana,  i.  65.  « vi.  9,  21  ; vii.  26. 

’ Ind.  Stud.  ix.  372  seq,  i viii.  7. 

* i.  4,  11  ; ii.  3 (bis),  22,  23  (bis),  » vi.  17,  24. 

26 ; iii.  18,  37  ; iv.  7,  9 (his),  22. 


32 


The  Composition  of  the  Aitareya  Braliinana  [§  3 

as  of  a supplementary  character  is  indicated  by  its  internal  composition, 
which  is  much  inferior  to  that  of  the  first  twenty-four  Adhyayas.  Thus 
in  vi.  5 and  17  there  is  repeated  the  rule  of  the  use  of  the  Stotriya  vei'ses 
of  one  day  as  the  Anurupa  verses  of  the  preceding  day,  and  it  is  impossible 
to  see  any  justification  for  the  repetition  of  the  statement,  though  there 
is  no  inconsistency  in  it.  Again  in  vi.  26  there  is  a discussion  of  the 
question  whether  the  Maitravaruna  should  combine  the  Durohana  with 
the  normal  ^astra,  and  the  reply  is  in  the  negative ; in  vi.  36. 15  aeq.  the  same 
question  is  put  regarding  the  Brahmanacchansin,  the  repetition  being  very 
clumsily  carried  out.  In  these  cases  there  is  no  contradiction  and  in  the 
second  case  the  subject-matter  actually  is  slightly  different,  but  in  vi.  8 
and  23  there  is  direct  contradiction.  In  the  former  we  are  told  elcdrh  dve 
na  stomam  aticaiiset,  and  aparimitdhhir  uttarayoh  savanayoh,  and  in 
the  latter  elcdm  dve  na  dvayoli  savanayoh  stomam  aticaiiset  and  aparl- 
mitdbhir  tvtlyasavane,  statements  which  no  ingenuity  will  reconcile. 

The  treatment  of  the  Valakhilyas  is  also  confused  and  muddled.  Tlie 
natural  place  of  treatment  is  in  vi.  28  after  the  Nabhanedistha  and 
Nara^ansa  of  the  Hotr,  and  de  facto  the  hymns  are  there  fully  dealt  with. 
But  in  vi.  24  they  appear,  and  are  followed  by  the  description  of  the 
Durohana  as  performed  after  them  (vi.  25),  and  a discussion  whether  the 
ordinary  Qastra  is,  or  is  not,  to  be  omitted  with  the  Durohana.  The  matter 
is  further  complicated  by  the  fact  that  the  Valakhilyas  in  the  first  case 
(vi.  24)  are  to  be  recited  in  one  (the  Alahabalabhid  manner  of  A9valayana), 
in  the  second  case  in  yet  another  manner.  Nor  is  there  any  hint  of  the 
use  of  the  two  manners  on  distinct  occasions  either  in  the  Brahmana  or 
even  in  the  Acvaldyana  Qrauta  Sutra  (viii.  2).  It  is  therefore  impossible 
to  avoid  the  conclusion  that  there  is  repetition  and  confusion.  The  same 
conclusion  follows  from  the  fact  that  in  vi.  16  we  have  an  odd  chapter 
dealing  with  the  Achavaka’s  Qilpa  Qastra  and  its  lack  of  relation  to  the 
Nara9ansa.  There  is  no  conceivable  reason  for  its  appearance  at  that 
place,  while  it  clearly  should  come  somewhere  in  vi.  30  and  31  where 
the  Achavaka’s  work  is  dealt  with,  and  subsequent  to  the  mention  of  the 
Nara,9ansa  in  vi.  27.  The  treatment  of  the  Achavtlka  is  also  decidedly 
confused  in  both  vi.  30  and  31,  the  essential  distinction  of  the  use  of  the 
(^ilpas  at  the  evening  pressing  on  an  Ukthya  and  at  the  midday  pressing 
on  an  Agnistoma  day  not  being  made  at  all  clear. 

These  are  all  signs  of  internal  defects  of  construction,  and  have  validity 
in  so  far  as  they  show  a much  poorer  workmanship  than  is  to  be  found 
in  the  rest  of  the  Soma  books.  What  is  still  more  convincing  is  the  fact 
that  the  mention  of  the  Qilpas  and  their  treatment  in  vi.  27-30  is  quite  in- 
consistent with  the  treatment  of  the  question  of  the  Hotr’s  recitations  in 


§3] 


33 


Later  Date  of  Pancikds  vi-viii 

V.  15.  The  two  passages  cannot  possibly  have  stood  in  one  work  without 
some  effort  to  bring  them  into  at  least  intelligible  relationship.  Sayana 
evades  the  difficulty  by  his  usual  happy  power  of  not  referring  in  either 
case  (v.  15  or  vi.  27  aeq.)  to  the  problem,  for  which  neither  A^aldyana 
nor  the  ^dnkhdyana  Qrauta  Sutra  has  any  solution  to  offer.  Therefore 
we  can  conclude  with  certainty  that  Pahcika  vi  was  really  an  addition 
to  the  main  text.  Presumably  it  was  the  first  addition,  and  the  insertion 
at  the  end  of  v of  the  portion  dealing  with  the  Brahman  (v.  32-34)  was 
an  effort  to  make  complete  the  account  of  the  Hotr’s  sacrifice  by  adding 
to  the  account  of  the  Hotrakas’  work  that  of  one  who,  like  the  Brahman, 
was  to  aid  the  sacrificer,  but  mainly  by  silence,  and  therefore  in  a way 
not  recorded  naturally  in  a full  te.xt  as  was  done  for  the  Adhvaryus  and 
the  Saman  singers  in  their  text-books.  The  interpolation  before  the 
Brahmatva  in  v.  26-31  and  the  addition  after  vi  in  vii.  2-12  (omitting 
10  and  11  which  were  never  really  parts  of  the  text)  of  an  account  of 
the  Agnihotra  are  only  to  be  explained,  if  at  all,  on  logical  grounds  by 
the  fact  that  the  Agnihotra  is  not  to  be  omitted,  even  when  the  Soma 
sacrifice  is  being  performed,  while  to  the  work  thus  filled  up  Pancikas 
vii  and  viii  were  doubtless  added  on  the  strength  of  the  fact  that  the 
rite  was  connected  with  the  Soma  sacrifice  and  was  of  special  importance, 
vii.  1,  which  is  borrowed  from  the  Acvaldya  aa  Qrauta  Sutra,  may  have 
been  interpolated  at  almost  any  time.  It  diflers  from  vii.  10  and  11  in 
so  far  that  the  latter  sections  never  obtained  like  it  full  citizenship  in 
the  text. 

There  remains  one  further  passage,  which  lies  open  to  doubt.  Weber 
points  out  that  the  14th  Adhyaya  (iii.  39-44),  which  handles  the  Agnistoma 
in  general,  is  in  no  way  closely  or  naturally  fitted  into  its  context. 
Moreovei’,  what  is  more  significant  is  that  the  text  (iii.  41),  in  place  of  the 
three  Sariisthas,  Ukthya,  Sodacin,  and  Atiratra,  mentions  the  Ukthya, 
Vajapeya,  Atiratra,  and  Aptoryama,  while  the  Vajapeya  and  Aptoryama 
are  never  again  mentioned  in  the  Brdh'niaya.  It  may  be  added  that  even 
the  KausUaki  Brdhmaim  knows  them  only  in  the  last  chapter  (xxx.  11). 
Moreover,  in  iii.  44  we  have  a somewhat  novel  account  of  the  sun’s  appa- 
rent progress  when  the  word  nimrocati  is  used,  and  again  that  word 
occurs  nowhere  else  in  the  Aitareya.  The  evidence  is  not,  and  cannot 
be,  conclusive,  but  it  is  reasonably  effective,  and  it  should  be  noted  that 
the  Kausitaki  has  nothing  parallel,  so  that  the  case  against  the  chapter 
is  practically  certain.  It  is  perhaps  a point  to  note  that  the  proverb  of 
a horse  sudhdydrii  ha  vai  vdjl  suhito  dadhdti  (iii.  39)  occurs  also  in 
iii.  47. 

The  conclusions  which  are  based  on  considerations  of  content  and 

[h.o.b.  as) 


5 


34  The  Composition  of  the  Aitareya  Brdhmana  [§  3 

context  are  supported  by  certain  facts  of  usage.  There  is  no  doubt  that 
in  the  first  twenty-four  Adhyayas  (i-v.  25)  the  only  tense  of  narration 
is  the  imperfect,  and  that  perfects  are  extremely  rare  in  any  narrative 
sense.  On  the  contrary,  from  v.  26  to  the  end  the  proportion  of  perfects 
grows  steadily,  and  in  the  (^unah^epa  narrative  the  perfect  prevails.  But 
even  the  narrative  in  vi,  1 and  2 is  adequate  to  show  the  complete  change 
of  style,  which  cannot  possibly  be  accounted  for  by  anything  save  a 
change  in  taste.  That  the  perfect  in  prose  is  a later  development  is 
beyond  reasonable  doubt,  and  on  the  strength  of  this  the  last  sixteen 
Adhyayas  can  be  safely  ascribed  to  a later  period  than  the  first  twenty- 
four,  to  the  period  of  the  Kausltaki  and  the  Qatapatha  Brdhmanas. 

Again  difference  in  time  is  suggested  by  the  use,  as  in  the  Sutras,  of 
the  term  hrahmana  in  the  phrase  tasyoktam  brdhmanam,  vi.  25,  1,  and 
iti  hrdhmanam  uddkaranti,  vii.  12.  There  is  nothing  to  compare  with 
the  first  phrase  in  the  earlier  part  of  the  AB.,  though  brdAmana  is  used 
as  ‘ explanation  ’ in  AB.  i.  25,  but  it  is  in  constant  use  in  the  Kauidtaki. 

Difference  of  authorship  are  also  shown  by  the  repeated  use  in  vi 
(10.  1 ; 12.  1 ; 14.  1 ; 15,  1,  &c.)  of  the  phrase  athdho.,  raising  a series  of 
points  of  discussion.  The  plural  is  used  elsewhere,  both  earlier  and  later 
in  the  text. 

On  the  other  hand  books  vii  and  viii  show  a common  hand  in  the 
curious  phrase  tat-tad  iti  3 n to  assert  a doctrine ; it  is  found  in  vii. 
22.  6 ; 25,  3 ; viii.  6.  5 ; 9.  13,  and  it  is  clear  that  it  serves  to  prove  unity 
in  all  the  great  section  from  vii,  19  to  the  end  of  viii,  which  deals  with  the 
consecration  of  the  king. 

A further  difference  of  recension  noted  by  Weber  is  that  in  vii.  2 is 
read  havissu ; vii.  5 nissicya  ; viii.  23  Daussantih,  while  in  i.  25  we  find 
catuhsamdhih, ; iii.  48  catuhsastim ; ii.  29  duhsamam.  But  the  point 
seems  to  be  without  adequate  foundation,  as  Aufrecht  reads  dussamavi 
and  Dauhsantih,  and  the  MSS.  do  not  show  enough  consistency  to  justify 
any  conclusion  being  built  upon  them. 

It  is  perhaps  worth  noting  that  the  tradition  of  the  last  three 
Pancikas  appears  somewhat  inferior  to  that  of  the  first  five.  Even  in 
V.  30  we  find  so  jahdra  for  yo  jahdra-,  vi.  1 has  apinahyuk;  vii.  13: 
iti  ha  smd  dkkydya  for  iti  hdsmd  (or  iti  ha  smdsmd) ; 14  : sdmndhukah  ; 
15  : a^anaydparitah ; 16  : nihcdnah ; niniyoja ; 5 : vyapanayitum ; viii.  15  : 
ajdyethdh  ; vrhjiyam ; 23  : avapadyeyam  ; 28  : prajighyati,  prajighyatu  ; 
jdgriydt.  Some  of  these  cannot  be  real  forms,  even  if  others  are. 

There  are  other  minor  points  in  which  the  texts  vary,  but  it  would 
be  idle  to  rely  upon  any  of  them  as  decisive,  and  the  evidence  above  cited 
is  ample  to  show  that  the  text  consists  of  the  following  strata : 


§3] 


35 


Different  Strata  of  the  Text 

(1)  i-iv ; V.  1-25,  on  the  Soma  sacrifice,  with  the  possible  exception 

of  iii.  39-44. 

(2)  V.  26-34;  on  the  Aj^nihotra  (26-31)  and  on  the  Brahman  priest 

(32-34) 

(3)  vi  on  the  Hotrakas’  performance  at  the  Soma  rite. 

(4)  vii.  1 ; the  division  of  the  .sacriOcial  victim,  in  its  present  form 

apparently  borrowed  from  the  A^aldyana  (Jrauta  Sutra,  xii,  9. 

(5)  vii.  2-12 ; on  the  Agnihotrin’s  errors  and  mishaps  in  sacrifice  (10 

and  11  being  interpolations,  11  from  the  Kavxltalci,  iii.  1). 

(6)  vii.  13-18;  the  tale  of  (^unali9epa. 

(7)  vii.  19-viii.  28 ; the  royal  consecration  and  the  Purohitaship 

(viii.  24-28). 

The  question  which  presents  itself  is  whether  the  Brdhmana  ever 
consisted  of  a collection  of  the  first  thirty  Adhyayas  (i-vi).  This  view  has 
the  authority  of  Aufrecht,^  who  points  out  that  this  is  not  at  all  inconsistent 
with  the  fact  that  Panini  (v.  1.  62)  is  generally  held  to  have  known  of  the 
forty  Adhyayas  of  the  Aitareya.  For  that  view  may  be  set  the  fact  that  it 
explains  in  a reasonable  manner  the  fact  that  there  is  a certain  community 
of  subject-matter  between  v.  26-31  and  vii.  2-12,  v.  27  and  vii.  3 being 
identical,  save  for  the  addition  of  a sentence  in  the  former  and  the 
prefixing  of  tad  dhuh  to  the  clauses  of  the  latter.  If  the  Brahma nu  were 
a fixed  whole  when  the  new  matter  came  in,  the  fact  is  more  naturally 
explained  than  if  we  have  to  invent  a reason  for  the  separation  of  matter 
essentially  of  one  kind.  This  would  accord  also  with  the  fact  that  the 
use  of  the  narrative  perfect  is  yet  restrained  in  vi  as  compared  with  vii  or 
viii  (roughly  in  vi  1 : 2 ; in  vii  4 : 1 ; in  viii  5 : 3).  There  would  be  thus  an 
intennediate  stage  in  the  composition  of  the  text  when  it  was  extended 
and  brought  up  to  tliirty  Adhyayas,  and  a final  stage,  still  early,  when 
it  became  forty  Adhyayas. 

Another  small  point  tells  in  the  same  direction ; the  KavxUaki 
Brdhmana  in  ii.  9 has  a parallel  to  the  discussion  of  the  time  of  the 
Agnihotra  in  the  Aitareya  (v.  29-31),  which  seems  clearly  later  in  redaction. 
Moreover,  if  the  Aitareya  was  fixed  in  its  compass  of  thirty  Adhyayas 
before  the  KausUaki  was  redacted  we  have  a good  and  significant  cause  for 
the  exact  number  of  Adhyayas  chosen.^  On  the  other  hand,  it  is  most 
milikely  that  the  Aitareya  in  its  extended  form  was  redacted  before  the 
KaUb%taki,  for  then  it  would  be  very  difficult  to  account  for  the  fact  that 
the  (^unah9epa  story  was  placed  in  the  Sutra  only.  The  order  of  redaction 
seems  therefore  to  have  been  (1)  Aitareya,  i-vi ; (2)  the  Kausitaki;  (3)  the 


Aitareya  Brdhmana,  p.  v. 


* Cf.  Keith,  Aitareya  Aranyaka,  pp.  32-34. 


36  The  Composition  of  the  Aitareya  Brdhmana  [§  3 

complete  Aitareya ; but  even  the  latest  form  of  the  Aitareya  must  antedate 
the  ^dnJchdyana  ^rauta  Sutra,. 

It  is  sifjnificant  that  in  both  cases  the  Brdhmanoti  leave  alone  the 
Mahavrata  day  and  its  special  rites,  which  must  be  looked  for  in  the 
Qdnkhdyana,  C'^'auta  Sutra  in  its  two  supplementary  books  (xvii  and  xviii) 
and  in  the  Qdnkhdyana  Arunyaka  (i  and  ii),  and  in  the  Aitareya  Araayaka, 
(i  and  v).  It  is  practically  certain  that  the  Qdnkhdyana  in  this  case  also 
represents  a later  version  than  the  Aitareya.  The  cause  of  this  discrimina- 
tion of  the  treatment  of  the  day  is  not  certain,  but  it  is  at  least  possible 
that  it  is  due  to  the  fact  that  the  Mahavrata  ceremony  with  all  its  special 
features  ^ was  only  later  taken  up  into  the  full  Brahmanical  system.  There 
is  nothing  in  either  Araiyyaka,  Aitareya,  or  (Jdnkhdyaaa  to  render  this 
theory  improbable. 

The  question  naturally  presents  itself  whether  in  the  fact  of  the  increase 
in  size  of  the  Aitareya,  we  have  an  explanation  of  the  term  Mahaitareya 
which  occurs  with  Mahakausitaka  in  the  A^aldyana  Grhya  Sutra  (iii.  4. 4) 
and  the  Qdnkhdyana  Grhya  Sutra  (iv.  10;  vi.  1).  The  suggestion  is  a 
possible  one,  but  naturally  it  cannot  be  offered  for  more  than  a conjecture 
for  which  there  is  not,  and  is  never  likely  to  be,  any  independent  evidence. 

Nor  have  we  any  idea  when  the  division  of  the  text  into  Pancikas  was 
made  ; it  is  clearly  not  a natural  division  in  any  way,  as  the  text  does  not 
fall  into  sets  of  five  Adhyayas,  and  it  is  unfortunate  that  the  Pancika 
division  should  have  become  usual  in  citations." 

It  is  of  course  possible  that  here  and  there  slight  additions  were  made 
to  the  original  text  of  Adhyayas  i-xxiv  in  the  course  of  the  increase  of  the 
work.  This  is  suggested  by  the  occurrence  of  groups  of  perfects,  unmotived, 
in  narration  at  i.  16  and  iii.  48.  9 respectively ; in  both  cases  the  passage 
may  easily  have  been  added  in  the  final  redaction,  but  it  is  dangerous  to 
press  such  a point. 

§ 4.  The  Composition  of  the  Kausitaki  Brahmana. 

The  composition  of  the  Kausitaki  Brdhmana  presents  none  of  the 
complications  of  that  of  the  Aitareya.  It  is,  as  wc  have  it,  a single,  homo- 
geneous text,  which  by  its  constant  phrase  iasyoktam  brdhmanam  indicates 
its  purpose  of  avoiding  repetitions  and  of  carrying  out  its  task  in  a simple 
and  definite  mannei'. 

It  has  been  suggested  by  Weber“  that  the  passage  vi.  1-9,  which  describe.s 
the  might  of  Rudra,  is  an  interpolation,  on  the  two  grounds  that  there  is 

’ Hee  Keitlt,  QdTikkdyana  Aran>jak(i,pp.  1'i  scq.  du  sacrifice  dans  les  Brahmanas  is  to  be 

* Ah,  however,  it  is  now  established,  tho  regretted. 

citation  by  Adhyaya  in  Lbvi’s  Doctrine  ® Ind.  Stud.  ii.  301  seq.  ; cf.  above,  p.  27. 


§ 4]  The  Composition  of  the  KavsJtaki  Brahmana  37 

no  obvious  connexion  between  the  rest  of  the  text  ami  this  passsage,  and 
that  there  is  no  special  prominence  of  Rudra  or  Agni  in  the  rest  of  the  text. 
These  arguments  are,  however,  both  inadecpiate,  and  neither  is  quite  effective. 
In  the  first  place  the  first  nine  chapters  are  linked  with  the  rest,  which 
deal  with  the  activity  of  the  Brahman  prie.st,  by  their  common  concern 
with  the  activity  in  creation  of  Prajapati ; the  ptussage  regarding  the 
Brahman  cannot  be  disregarded  as  needle.ss,  as  it  has  a parallel  in  i\\QAitareya 
(v.  32-34),  and  its  insertion  rendered  it  easy  to  place  before  it  what  is  no 
doubt  intended  deliberately  as  a glorification  of  Rudra  in  his  various 
forms.  The  .second  argument  is  ecjually  incomplete,  for  we  know  that  the 
Aitareija  Brahmana  treats  Rudra  as  the  gi'eat  deity  par  excellence,  and 
on  the  other  hand  the  Kausltaki  Brahmana  has  several  points  of  contact 
with  the  Qatapatha  Brahmana,  which  is  clearly  like  the  Aitareya  inclined 
to  set  a very  high  value  on  the  Rudra  cult.  It  is  true  that  the  stories  of 
Rudra  in  the  Aitareya  and  in  the  Kaii  Vakl  ai*e  drawn  in  bodily,  and  are 
no  necessary  parts  of  the  whole  texts,  but  that  is  merely  to  say  that  the 
new  religion  was  pervading  the  old  traditional  worship ; it  does  not  show 
that  the  texts  ever  stood  as  they  now  are,  but  without  those  particular 
pas.sages. 

Much  of  the  material  of  the  KaicsUaki,  and  especially  the  legends, 
has  been  taken  over  by  the  Brahmana  from  a source  common  to  it  and 
the  Aitareya,  but  the  whole  has  been  worked  up  into  a harmonious  unity 
which  presents  no  such  irregularities  as  are  found  in  the  Aitareya.  It  is 
clearly  a redaction  of  the  tradition  of  the  school  made  deliberately  after 
the  redaction  of  the  Aitareya  in  its  first  thirty  Adhyayas  (i-vi),  and 
embracing  in  it  the  views  of  the  schools  of  Kau.sitaki  and  Paihgya,  but 
with  a preference  in  any  case  of  dispute  for  the  views  of  Kausitaki. 
Whether  written  texts  or  texts  orally  transmitted  or  mere  views  were  used 
by  the  compiler  we  cannot  know,  for  the  quotation  of  a Paingi  Brahmana 
by  Sayana  ^ tells  us  nothing  of  its  comparative  age. 

That  the  Brdhmaim  is  not  actually  the  product  of  a Kau.sitaki  is  proved 
by  the  mode  in  which  he  is  referred  to  therein ; his  views  are  authentic 
and  accepted,  but  it  is  not  conceivable  that  he  actually  himself  composed 
in  this  style.  The  MSS.  of  the  book  which  show  the  title  Kausitaki 
Brahmana  as  the  normal  title  have  as  a variant  here  and  there  ^dnkhdyana 
iffdnkhydyana  is  a bad  variant)  Brdhmana ; the  most  exact  version,  that 
preserved  in  the  MSS.  in  the  Bodleian  Library,^  is  Kausltakimatdnusdri 
^dnkhdyana  Brdhmuna.  There  is  no  mention  of  ^dmkhdjyana  in  the  text, 
and  Vinayakabhatta,  the  commentator  on  the  Brdhmana,  never  mentions 

* Weber,  Ind.  Lit.  p.  46.  The  Paingi  Kalpa  is  known  in  the  MalidbMsya,  Weber,  Ind.  Stud. 

xiii.  455.  * Bodleian  Catal.  ii.  42. 


38 


The  Composition  of  tlce  Kausltaki  Brdhmana  [§  4 

it  under  the  title  C^nkhdyana,  but  we  cannot  reasonably  deny  that  this 
is  a case  where  tradition  should  be  respected,  and  where  we  must  admit 
that  in  all  probabilit}'^  the  version  of  the  doctrines  of  the  Kausitaki  school 
is  preserved  for  us  in  a Qankhayana  tradition.  This  view  receives  solid 
support  from  the  fact  that  the  Qdfikhdyana  Qrauta  Sutra  is  so  closely 
connected  with  the  Brdhmana.  Nothing,  however,  turns  on  the  fact, 
except  the  explanation  of  the  title  given  in  many  of  the  MSS. 

The  Brdhmana,  though  in  itself  complete,  does  not  represent  the  whole 
of  the  Brahmana  tradition  associated  with  the  Qahkhayana  school.  That 
tradition  appears  in  the  Mahavrata  section  of  the  Qdnkhdyana  Aranyaka 
(i  and  ii),  which  stands  in  the  same  relation  to  the  Kausltaki  Brdhmaiui 
as  does  book  i of  the  Aitareya  Aranyaka  to  the  Aitareya  Brdhmana,  and 
there  is  indeed  some  slight  evidence,  that  of  the  commentary  of  Vinayaka,^ 
that  the  two  books  were  sometimes  regarded  as  two  books  of  the  Kausltaki 
Brdhmana.  There  can  be  no  doubt  that  these  were  not  normally  so 
reckoned,  since  Panini  (v.  1.  62)  doubtless  knew  the  Kausltaki  as  consisting 
of  thirty  Adhyayas  only,  but  it  is  possible  that  it  was  the  presence  of 
such  additions  which  gave  rise  to  the  tradition  of  a Mahakausitaka  as 
recorded  in  the  Acvaldyana  Grhya  Sutra  (iii.  4.  4)  and  the  C^hkhdyaim 
Grhya  (iv.  10  ; vi.  1).  The  relation  of  the  Aranyaka  (i  and  ii)  to  the 
Brdhmana  is  probably  one  of  a slightly  later  date ; and  it  is  difficult 
otherwise  to  see  why  it  should  have  not  been  included  in  the  principal 
text,  for  it  has  no  special  claim  to  secrecy  in  character,  though  the 
Aranyaka  of  the  Aitareya  in  its  Sutra  portion  claims  for  it  a special 
sanctity  and  importance,  and  the  ^dnkhdyana,  (i.  1)  contains  a notice  to  the 
same  effect. 

A second  quasi-supplement  to  the  Kausltaki  is  contained  in  the 
Cdnkhdyana  ^rauta  Sutra.  That  Sutra  is  normally  a well-arranged  Sutra 
text  without  pretensions  to  any  other  quality,  but  it  contains  in  books  xiv, 
XV,  and  xvi  passages  of  a quasi-Brahrnana  chai'acter  dealing  with  certain 
Savas  and  including  the  story  of  Qunah^epa. 

Now  these  passages  are  quite  out  of  harmony  with  the  normal  style  of 
the  C^hkhdya'Km  Sutra  and  cannot  possibly  be  brought  into  agree- 

ment with  that  style.  It  is  indeed  in  a special  form  of  its  own  ; it  is  not 
in  the  proper  and  full  Brahmana  style,  which  does  not  seek  to  give  in  full 
the  details  of  the  sacrifice,  though  in  the  course  of  its  exposition  it  often 
does  so.  But  these  books  of  the  Siitra  ai-e  set  on  expounding  the  sacrifice 
in  the  details  of  its  composition  as  regards  recitations  as  well  as  giving  the 
motives  and  explanations  of  the  rites,  and  this  combination  is  a new 
note,  and  one  which  can  equally  be  seen  in  portions  of  the  Baudhdyana 

’ On  Kausitaki  BrCihmatia,  v.  5. 


89 


^ i]  Relation  to  the  Qnnkhdyana  Aravyaka  and  Sutra 

and  the  Mdnava  ^rauta  Hutnis.  We  have  in  fact  a form  of  literature, 
anterior  in  development,  in  all  probability,  to  the  normal  Sutra  of  the  type 
of  Apastamba  and  Katyayana,  in  which  exposition  and  comment  are  much 
more  blended  than  in  the  case  of  the  Brahmanas,  whereas  the  Sutras 
proper  have  lost  this  comment  practically  altogether. 

The  nature  of  the  content  of  these  books  of  the  Svira  suggests  at  once 
a later  date  than  the  Kuusitaki  Brdhmana,  just  as  in  the  case  of  the 
Baudhdyana  Qrauta  Sutra  the  many  new  Savas  described  represent,  beyond 
doubt,  developments  of  the  ritual  beyond  the  period  of  the  Sanihitds  of  the 
Black  Yajurveda.  Nor  otherwise  is  it  easy  to  see  why  these  rites  should 
not  be  noticed  in  any  way  in  the  Brdhmana.  The  same  conclusion  is 
strengthened  when  it  is  noted  that  in  xiv.  40  there  is  a version  of  the 
conflict  of  the  Angirases  and  the  Adityas  which  differs  from  that  given 
in  the  Aitareya  Brdhmana  (vi.  34  and  35)  and  the  Kamitaki  (xxx.  6). 
The  important  point  is  that,  after  a long  introductory  paragraph  in  the 
Brahmana  style,  there  comes  trivrt  domah ; rathantaram  prsdiam ; 
trcaklptam  ^astram ; agnistomo  yajhah ; yavorvard  vedih ; yavakhala 
vMaravedih]  Idngalesd  yupah,  yavakaldpic  casdlam ; ijdmisya  kuloUl  vasat%- 
varyah.  This  sort  of  style  is  not  that  normal  in  a Brahmana.  The  same 
phenomenon  occurs  repeatedly ; thus  in  xiv.  32  after  a Brahmana  narrative 
of  the  gods  and  the  Asuras  comes  aparapakse  sawnstih  [mi'vdhne ; cdudra- 
masi  sdyam,  vidhum  doArdnam  navo  navaly,  swavariuxh  catavalo  dakAnd 
purvasydjm,  rdjata  uttarasydm ; Bhdradvdjam  jn'stham ; tathd  sukte.  The 
same  phenomenon  recurs  constantly  in  these  books,  and  is  quite  unparalleled 
in  the  Brahmana.  The  real  question  of  difficulty  is  whether  the  Sutra  was 
compiled  by  the  use  of  a Brahmana  text  which  was  used  to  make  up 
a complex  result  in  these  cases  where  there  was  nothing  in  the  Kau^ltaki 
Brdhmana,  or  whether  it  generally  represents  a style  of  composition 
intermediate  between  Sutra  and  Brahmana.  While  there  is  no  adequate 
evidence  to  prove  the  correctness  of  either  of  these  obvious  alternatives  as 
to  the  origin  of  this  form,  it  is  at  least  probable  that  the  latter  is  the 
correct  view  of  the  facts.  There  seems  no  conceivable  reason  why  the 
Sutra-maker  should  • have  adopted  this  form  in  the  last  three  books 
(xiv-xvi)  if  he  did  not  find  it  necessary  in  the  rest  of  the  text  where,  as  in 
most  of  xiii,  there  was  no  Brahmana  preserved  in  the  Kausltaki.  xvi  is  really 
in  the  same  position  as  xiv  and  xv,  though  in  the  case  of  the  last  book  the 
proportion  of  Brahmana  is  small,  owing  to  the  elaboration  of  the  rites  to 
be  described.  These  three  books  form  a single  whole,  an  account  of 
a development  of  the  I’itual  with  its  explanations. 

The  special  character  of  these  books  is  borne  out  by  their  contents : 
xiv  begins  with  an  account  of  the  Haviryajnas,  the  Agnyadheya,  the 


40  The  Composition  of  the  Kaufdahi  Brdhrnana  [§  4 

Punaradheya,  the  new  and  full  moon  sacrifices,  the  four-monthly  sacrifices,  as 
Soma  sacrifices  ; chapter  11  deals  with  the  Pratyavarohaniya  ; 12  and  13  the 
Sautramani;  14 the  Udbhid;  15  theGosava;  16  the  Rtapeya;  17-19  iViehlmh, 
bhuvah  and  svar  offerings ; 20  the  Qukrastoma ; 21  the  Tivrasava ; 22  the 
Sutasava;  23  the  Rsabha;  24  the  Vyoman;  25  the  Viraj  ; 26  the  Svaraj  ; 
27  the  first  U^anastoma ; 28  the  second  U9anastoma ; 29  the  Indmgnyoh 
Kulaya ; 30  the  Viratsvaraj;  31  the  Jyesthastoma;  32  the  Dura^a;  33  the 
Apiciti ; 34  the  Tvisi ; 35  the  Vrsti ; 36  the  Aditya;  37  the  Svarga  ; 38  the 
V^inutty- AbhibhutI ; 39  the  Ra9iraarayau  ; 40  the  Sadyahkra  ; 41  theNrjit; 
44  the  Prtanajit;  45  the  Satrajit ; 46  the  Dhanajit ; 47  the  Svarjit; 
48  the  Sarvajit ; 49  the  Ujjit ; 50  the  Upahavya;  51  the  Agnistut 
(described  in  great  detail);  58  the  Indrastut ; 59  the  Suryastut;  60  the 
Vai9vadevastut ; 61  the  Gotamasya  Caturuttarastoma ; 62  the  Pafica9ara- 
diya;  63  the  Rsistomas  of  Gotama;  64  of  Bharadvaja;  65  of  Atri ; 66  of 
Vasistha;  67  of  Jamadagni ; 68  of  Prajapati ; 69  the  Vratyastomas ; 71  the 
Utkranti;  74  the  tenth  day;  75  the  Rtustomas;  76  the  Masastomas; 
77  the  Ardhamasastomas  ; 78  the  Naksatrastomas ; 79  the  Ahoratrastomas  ; 
80  the  Muhurtastomas ; 81  the  Nimesastomas ; 82  the  Dhvausistomas ; 
83  the  Di9arh  stomah  ; 84  the  Avantaradi9aih  stomah.  Book  xv  contains  in 
1-3  the  Vajapeya ; 4 the  Brhaspatisava ; 5-8  the  Samsthas  with  especial 
stress  on  the  Aptoryama;  9,  10  the  Yamastoma;  11  the  Vacahstoma; 
12-16  the  Rajasuya,  and  17-27  the  Qunali9epa  legend.  Book  xvi  contains 
in  1-9  the  A9vamedha;  10-14  the  Purusamedha;  15  and  16  the  Sarvamedha; 
17  the  Vajapeya;  18  points  regarding  the  Rajasuya  and  the  A9vamedha 
including  the  expulsion  of  a scapegoat ; 19-30  other  Ahinas. 

There  is  a good  parallel  to  the  style  of  the  Sutra  in  the  BavAlhdyann 
{irauta  Sutra, ^ which  in  xvii.  55  to  xviii.  53  contains  matter  parallel  to  the 
Qdnkhdyana  book  xiv,  and  which  is  couched  in  a similar  style.  In  both 
cases  also  that  style  on  its  verbal  side  is  of  a more  recent  type  than  the 
Brahmana  style,  though  it  is  based  on  that  style  and  therefore  differs 
entirely  from  the  style  of  the  Sutras  in  its  passage  of  comment,  while 
on  the  other  hand  in  its  enumeration  of  the  Qastras  it  is  precisely  of  the 
Sutra  type.  Such  a style  is  a perfectly  natural  development  of  the 
Brahmana  style  which  here  and  there  in  the  Kaubltaki  approaches  to  that 
of  the  Sutras  without  ever  going  so  far  as  in  the  books  xiv-xvi  of  the  Suti  n. 

In  these  books  xv.  17-27,  which  have  the  legend  of  (^unah9epa,  havi* 
a special  place  and  significance.  They  do  not  fit  into  the  Rajasuya  in  the  place 
where  they  occur,  and  they  are  equally  not  in  place  in  the  Purusamedha 
where  a ^kinah9epa  narrative  is  prescribed  by  the  ^dnkhdyana  (Iraida  Sutra 

' There  is  ."i  good  deal  of  similar  matter  in  cf.Garbe,  fncafa  S/i^rn,  lil,xxii- 

point  of  style  in  the  M&nixva  ^rauia  Sutra ; xxiv. 


41 


§ 4]  Relation  to  the  Qdhkhivfana  Qrauta,  Sutra, 

(xvi.  11.  1).  There  can  be  no  doubt  that  the  legend  was  recorded  in  the 
Aitareya  text  after  the  Kausitaki  Brdhmana  was  completed,  and  that  then 
the  Qahkhayana  school,  determined  to  save  the  masterpiece,  took  it  over 
w’ith  a slight  change  here  and  there  (including  the  addition  of  one  more 
year  of  wandering  and  one  more  Gatha),  and  stuck  it  in  the  Sutra  where 
least  it  seemed  out  of  place,  after  a passage  dealing  with  the  llajasuya, 
though  not  in  a suitable  place. 

There  is  a point  of  some  interest  in  the  content  of  the  Sutra  which  shows 
that  the  Kurus  had  suffered  a severe  reverse  of  some  sort.  The  episode  is 
narrated  of  the  King  Vrddhadyumna  Abhipratarina,  who  made  the  error  of 
sacrificing  with  the  Ksattrasya  dhrti  with  three  Stomas  instead  of  four,  and 
because  of  that  a Brahman  cursed  him  saying  the  Kurus  Kumiksetrac  cym- 
yante  (xv.  16.  10  seq.).  No  such  disaster  is  recorded  in  the  Brahmanas,  and 
it  is  probably  a sign  of  a later  date  than  the  Brahmana  period. 

It  is  possible  as  asserted  by  Anartiya  in  his  commentary  on  xiv.  2.  3 
that  these  books  may  have  in  some  cases  been  reckoned  as  part  of  the 
MahdkausUaki  Brdhmana,  but  there  is  no  other  proof  of  this  and  the 
quotations  of  that  Brahmana  in  Vinayaka’s  commentary  on  the  Kausilaki 
Brdhmana  ^ seem  to  throw  no  light  on  the  matter. 

It  must  also  be  noted  that  the  Qrauta  Sutra  had  before  it  a wider  range 
of  opinions  of  Kausitaki  than  are  recorded  in  the  Brdhmana.  Thus  there 
are  citations  of  Kausitaki  in  the  Sutra  at  vii.  21.  6;  ix.  20.  33  ; xi.  11.  3,  6, 
and  of  the  Kausitaka  at  xi.  14.  20,  all  of  which  are  at  once  recognizable  in 
the  Brdhmana.  But  at  iv.  2.  13  the  Kausitaka  and  at  iv.  15.  7 Kausitaki 
are  cited.  In  the  former  case  the  passage  is  significant ; it  deals  with  the 
rite  of  the  Anvadhana  and  cites  the  views  on  one  point  of  Pragahi,  Paingya, 
Kausitaki,  and  Aruni  (iv.  2.  10-14).  This  collection  of  authorities  i.s 
parallel  to  the  grouping  in  the  Kausitaki  Brdhmana  (xxvi.  4),  nor  can  there 
be  the  least  doubt  that  the  Sutra  had  before  it  a Brahmana  text  to  this 
effect ; the  Siitras  do  not,  we  may  safely  conclude,  in  such  cases  collate 
opinions.  In  iv.  15.  7 there  is  actually  a verbal  quotation  ndghdhdni  var- 
dhayeyuh  from  Kausitaki.  No  doubt  these  notices  refer  to  the Mahdkausitaki 
Brdhmana,  and  from  it  may  come  varied  notices  in  the  commentary  of 
Anartiya  on  the  Qdhkhdyana  Qrauta  Sutra  which  are  not  ascribed  to  any 
defined  source. 

It  is  uncertain  whether  any  portion  of  the  Kausitaki  Brdhmana  as  w'e 
have  it  can  be  assigned  to  a later  period  than  the  completion  of  the  whole 
work.  The  sixth  Adhyaya  certainly  is  not  open  to  suspicion  on  any 

' iii.  4,  5,  7 ; X.  4 ; xviii.  14  ; xxiv.  1,2;  of  the  95^.  are  reckoned  as  part  of  the 

xxvi.  1.  According  to  Eggeling  (SBE.  Mahakausitaka.  For  Anartlya’s  note  see 

XLiv.  xvi,  n.  1)  the  loth  and  16th  books  Weber,  Bdjasuya,  p.  122. 

6 [h.o.s.  2e] 


42 


The  Composition  of  the  KausUaki  Brdhmana  [§  4 

reliable  grounds,  but  the  last  chapter  (xxx.  11)  of  the  work  may  be  sus- 
picious in  that  it  mentions  the  Vajapeya  and  Aptoryama  rites  elsewhere 
unknown  to  the  Brahmana,  just  as  the  occurrence  of  these  names  in  the 
Aitareya  (iii.  41)  helps  to  indicate  the  later  date  of  the  fourteenth  Adhyaya 
of  that  text. 

The  KausUaki  seems  for  some  reason  or  other  not  to  have  been  a popular 
text-book.^  We  are  expressly  told  by  Agnisvamin  in  his  commentary 
on  the  Ldtydyana  Qrauta  Sutra  (i.  1.  6)  that  the  Kausitakins  did  not  fulfil 
the  requisite  of  being  able  to  answer  rightly  any  difficult  problem,  as  exem- 
plified by  their  inability  to  deal  with  the  curse  of  Lufakapi  Khargali  recorded 
in  the  Pancavinca  Brdhmana  (xvii.  4.  3),  and  Dhanamjayya,  as  reported  in 
the  Niddna  Sutra  (vi.  12),  declared  that  he  considei-ed  the  Kausitakis 
akucaldn  and  vydhatdn. 

The  geographical  position  of  the  Kausitaki  school  seems  to  have  been 
in  the  west  in  later  times,  for  the  account  of  the  location  of  the  school  in 
the  Mahdrnava  cited  by  Biihler  ^ places  the  KausUaki  Brdhmana  and  the 
Qdnkhdyana  Qdkhd  in  northern  Gujarat.  It  is  not  impossible  that  in  this 
fact  of  location  lies  the  explanation  of  the  comparatively  little  use  made  of 
the  text  by  other  schools. 

§ 5.  The  Dates  of  the  two  Brahmanas. 

(a)  Relation  to  Pdnini. 

There  can  be  no  real  doubt  that  the  KausUaki  is  a later  work  than  the 
Aitareya  Brdhmana.  But  it  is  clear  that  the  KausUaki  Brdhmana  and 
the  Aitareya  were  both  known  to  Panini,  who  in  his  grammar  (v.  1.  62) 
mentions  the  formation  of  the  names  of  Brahmanas  with  thirty  and  forty 
Adhyayas,  a fact  which  cannot  but  be  brought  into  connexion  as  was  done 
by  Weber  “ with  the  two  Brahmanas  as  known  to  us  in  their  complete  foi'm. 
The  same  conclusion  as  to  their  relation  to  Panini  is  clearly  proved  by 
their  language  which  is  decidedly  older  than  the  Bhasa  of  Panini,  as 
Liebich  * has  shown  in  detail  for  its  verbal  forms,  and  as  is  not  disputed  by 
any  scholai’.  This  gives  us  a latest  date  of  before  300  B.  c.® 


{h)  Relation  to  Yaska, 

The  date  can  be  carried  further  back  by  the  undoubted  fact  that  Yaska 
knew  both  the  Brahmanas.  In  the  Nirukta,  i.  9,  he  cites  and  explain.s  the 
phrase  parydya  iva  tvad  dcvinam  occurring  in  the  Kau^taki  (xvii.  4). 

' See  Weber,  Ind.  Stud.  x.  145,  n.  2.  by  Ilaug  and  Aufrecht. 

SBE.  II.  xxxiii.  * Pdnini,  pp.  18-23,  72-82. 

^ Ind.  Lit.  p.  45.  The  view  lias  been  accepted  Keith,  Aitareya  Aranyaka,  pj).  22  seq. 


§5] 


43 


The  Dates  of  the  tivo  Brdhmanas 

Though  Yaska  does  not  actually  cite  the  Aitareya  textually,  he  clearly 
knew  it  well  as  Aufrecht’  shows.  Thus  in  iv.  27:  pancartavah  namvatsarasyeti 
ca  brdhmanam  hemanta^i^irayoh  samdsena,  there  is  a clear  echo  of 
AB.  i.  1.  14:  pancartavo  hemanta<p^rayok  samdseiut ; in  iv.  27  : sapta  ca 
vai  ^atdni  viru^atiq  ca  saihvatsarasydhordtrdh  is  exactly  copied  from 
AB.  ii.  1 7.  4 ; in  viii.  22 : yasya  devatdyai  havir  grhltavi  sydt  tdrh  manasd 
dhydyed  vasatkankyan  follows,  save  for  the  insertion  of  manasd,  the  text  of 
AB.  iii.  8.  1,  while  the  Gopatha  Brdhmana  (viii.  4)  has  tdyh  manasd  dhydyan 
vasatku'i'ydt ; i.  16  is  exactly  as  i.  4.  9 ; the  remarks  on  Anumati  and  Raka 
in  the  Nirukta,  xi.  29,  and  on  Sinlvall  and  Kuhu  in  xi.  31,  which  arc 
attributed  to  the  Yajnikas  ai*e  borrowed  from  vii.  11,  or  more  probably  per- 
haps its  real  source,  the  Kausltaki  (iii.  1).  In  Nirukta,  viii.  4,  dprihhir 
dprlndtlti  ca  brdhmanam  is  cited  no  doubt  from  AB.  ii.  4.  1. 

Other  citations  are  less  clear ; in  Nirukta,  xii.  8,  occurs  savitd  surydrii 
prdyackat  somdya  rdjne  prajdpataye  veti  brdhmanam,  with  which  compare 
KB.  xviii.  1 : savitd  surydm  prdyachat  somdya  rdjne  yadi  vd  prajd- 
■pateh.  The  reading  there  is  odd  and  abnormal,  but  it  is  not  clear  that  the 
citation  is  of  the  KB.  In  Nirukta,  xii.  14,  we  read  andho  bhaga  ity  dhur 
anutsipto  na  dr<pjate  pracitram  asydksinl  niiyagkdneti  ca  brdhmanam. 
In  KB.  vi.  13,  speaking  of  ihQ  prdcitra,  we  are  told  tadbhugdya  paHjahrus 
tasydkdni  nirjaghdna  tasmdd  dhur  andho  bhaga  iti.  In  Nirukta,  vi.  31, 
it  is  said  adantakah  puseti  ca  brdhmanam,  while  the  KB.  vi.  13  has 
tasmdd  dhur  adantakah  pusd  Icarambhabhdga  iti. 

With  the  priority  of  the  Brahmanas  to  Yaska  is  in  keeping  the  style  of 
that  author  which  is  later  than  that  of  the  Brahmanas,  as  is  seen  for  instance 
in  his  free  use  of  the  narrative  perfect  and  of  the  conditional,  and  his 
developed  use  of  grammatical  terminology.  The  date  of  Yaska  is  clearly 
a good  deal  anterior  to  that  of  Panini,  for  there  must  have  been  a great 
development  of  grammar  between  the  two  authorities. 

(c)  Relation  to  Qdkalya. 

Further  evidence  of  date  can  be  deduced  from  the  mention  of  the 
number  of  syllables  in  the  phrase  in  AB.  iii.  12  : uktham  vaclndrdya  where 
the  number  is  given  as  seven,  though  the  text  is  written  as  six.  In  the 
same  passage  uktham  vdclndrdya  devebhyah  is  given  as  eleven  syllables. 
In  KB.  xiv.  3 we  have  uktham  avdci  as  five  syllables,  xiktham  avaclndrdya 
as  eight  syllables,  avdclndrayokthami  devebhyah  as  nine  syllables.  The  con- 
clusion from  the  AB.  evidence,  added  to  the  fact  that  the  Aitareya  Aranyaka 
(i.  3.  4)  recognizes  the  absence  of  Sandhi  in  what  is  given  with  Sandhi  in 

* Aitareya  Brdhmana,  p.  432. 


44 


The  Dates  of  the  two  Brdhmanas  [§  5 

the  text  of  the  Rgveda  Smhhitd,  is  that  the  Aitareya  was  redacted  before 
the  period  of  the  orthoepic  diaskeuasis  of  the  Rgveda  carried  out  before 
(^akalya,  which  doubtless  was  done  in  accordance  with  a growing  demand 
for  the  adaption  of  the  text  of  the  Rgveda  to  the  theory  of  Sandhi,  which 
again  doubtless  represented  a real  tendency  of  speech  developed  and  elabo- 
rated. The  evidence  in  the  case  of  the  KausUaJd,  if  it  is  not  to  be  taken 
as  by  Oldenberg  as  merely  due  to  liturgical  convenience,  points  rather  to  the 
period  of  transition  when  either  mode  of  use  was  acceptable  enough.  It  is 
significant  also  that  the  AB.  seems  to  contemplate  devebhyah  as  pronounced 
of  four  syllables,  as  against  the  three  of  the  KausUakU 

Qakalya  is  clearly  anterior  to  Qaunaka  whose  Prdticdkhya  cites  him,  to 
Panini  who  also  cites  him,  and  to  Yaska  who  quotes  in  the  past  tense  and 
criticizes  his  Pada  text  (vi.  28).  His  date  therefore  is  reasonably  fixed 
about  the  sixth  century  B.c.^ 

(d)  Relation  to  Acvaldyana  and  ^dnkhdyana. 

This  evidence  is  supported  by  the  priority  of  the  two  Brahmanas  to  the 
(Jrauta  Sutras  of  A^valayana  and  Cankhayana  respectively.  There  must 
have  been  a considerable  interval  of  time  in  each  case,  for  the  Sutras  clearly 
contemplate  a ritual  more  developed  and  extended  and  more  definitely 
fixed  than  the  ritual  of  the  period  of  the  Brahmanas. 

I’he  Sutra  of  Acvalayana  is  probably  to  be  dated  by  its  author’s  con- 
nexion with  Qaunaka ^ and  his  being  referred  to  in  the  Brhaddevatd*  facts 
which  suggest  for  him  a date  in  the  vicinity  of  400  B.c.®  There  is  no  reason® 
to  seek  an  earlier  date  for  the  Sutra  of  Suyajna  Qankhayana,  and  the  result 
therefore  is  to  support  the  date  already  obtained  for  the  Brahmanas  on 
other  evidence. 

(e)  Absence  of  reference  to  Metem'psychosis. 

Again  the  two  texts  are  free  of  all  reference  to  metempsychosis  in  any 
form.  This  fact  is  significant  and  legitimately  may  be  taken  as  placing 
them  before  the  period  of  the  Buddha  and  probably  not  later  than  600  B.  c. 
'fhe  Kausitaki,  however,  is  rather  the  younger  in  its  philosophic  aspect,  as 
it  does  contain  the  concept,  punarmrtyu  (xxv.  1). 

(/)  Political  references. 

The  early  date  thus  arrived  at  for  the  texts  is  in  perfect  harmony  with 
their  references  to  contemporary  and  earlier  priests  and  persons.  There  is 

* See  Oldenberg,  Prolegomena,  pp.  373-376.  ‘ iv.  139  (B  recension). 

Keith,  Aitareya  Aranyaka,  pp.  2.S9,  240  ; ^ Of.  Macdonell,  Brhaddevatd,  i.  xxii-xxiv. 

Oldenberg,  op.  cit.  pp.  ,383-386.  “ S<e  Keith,  JRAS.  1907,  pp.  410-412  ; 1908, 

® Proved  by  his  frauta  Sutra.  p.  387. 


45 


§ 5]  Political  and  other  References 

abundant  evidence  of  the  milieu  which  produced  the  A itareya  Brdhmuno : 
it  was  that  of  the  Bharatas  in  tlie  middle  country,  and  a time  when  the 
fame  of  Janainejaya  was  at  its  height.  The  Bharatas,  the  Kuru-Pancalas  with 
the  Va9as  and  the  U^inaras  are  the  inhabitants  of  the  middle  country 
(AB.  viii.  14),  and  we  hear  of  the  raids  of  the  Bharatas  upon  the  Satvants, 
and  the  custom  of  their  cattle,  and  their  practice  in  ritual  matters,  all  as 
authoritative.  We  ai’e  told  of  the  consecration  of  Bharata  Dauhsanti 
(viii.  22),  but  the  great  king  is  Janainejaya  Pariksita  and  his  priest  is 
'I'ura  Kavaseya,  who  anointed  him  (viii.  21),  who  proclaimed  to  him  the 
proper  drink  at  the  royal  consecration  (vii.  34),  and  who  talked  with  him 
on  the  nature  of  pasturage  (iv.  27),  and  it  is  of  him  that  the  story  of  the 
Asitamrgas  is  told  (vii.  27).  There  is  less  evidence  of  place  in  the  Kausi- 
taki  Brdhmana  as  is  natural  in  its  condensation,  but  it  knows  of  Daivodasi 
Pratardana,^  whose  name  connects  him  with  the  Trtsus  and  the  Bharatas, 
and  of  the  Naimislyas,^  whose  name  points  to  the  Kuru  country.  Now  the 
period  of  Janaraejaya  is  doubtless  that  of  the  close  of  the  eai'lier  Vedic 
period  of  the  Samhitas,  and  thus  accords  well  with  the  position  he  holds  in 
the  Aitareya.  The  political  references  do  not  hint  at  any  great  kingdoms, 
but  at  a lai-ge  number  of  petty  princes,  who  despite  their  titles  and  claims 
to  sovereignty  were  doubtless  rulers  of  limited  portions  of  territory.  The 
social  conditions  are  in  full  accord  with  this  view,  nor  does  it  .seem  possible 
with  Weber  to  see  the  conception  of  a real  empire  in  the  great  consecration 
of  Indra  in  the  A itareya.  The  A itareya  contains  the  first  reference  (vii.  18) 
to  the  Andhras  and  other  tribes,  but  as  outside  the  Aryan  sphere  of  Jiction. 

{g)  Relation  to  other  Brdhmana  texts. 

The  relation  of  the  two  Brahmanas  to  other  texts  of  the  same  type  does 
not  throw  any  light  of  a decisive  character  on  their  date.  Both  texts  are 
known  to  the  Qopatha  Brdkmana,^  but  the  importance  of  that  fact  is 
diminished  greatly  by  the  doubt  as  to  whether  that  text  really  is  older  than 
Yaska,  as  to  which  there  is  no  certain  evidence  available.^ 

The  Kaus'Uaki,  how'^ever,  by  its  mention  of  l9ana  and  Mahan  Deva  as 
names  of  Rudra  is  clearly  on  a footing  of  equality  with  the  ^atapatha 
Brdhmana,  vi,  and  this  view  is  borne  out  by  the  fondness  of  either  text 
for  the  use  of  the  narrative  perfect,  and  the  occurrence  in  both  of  the  doctrine 
of  puiiarmrtya.  It  is  fair  therefore  to  class  these  two  texts  together,  especi- 
ally as  they  often  agree  on  points  of  doctrine. 

On  the  other  hand  the  Aitareya  at  least  in  Adhyayas  i-xxiv  seems  to 
be  of  an  earlier  date  than  the  Brahmana  portion  of  the  Taittinya  Samhitd. 


‘ xxvi.  6. 
xxvi.  5 ; xxviii.  4. 


® See  Bloomfield,  Atharvaveda,  pp.  102  seq. 

* See  Keith,  Taittirtya  Samhitd,  i.  clxix,  clxx. 


16 


The  Dates  of  the  two  Brdhmanas  [§  5 

This  is  a conclusion  which  rests  on  a comparison  of  a large  number  of 
passages  (especially  from  the  sixth  book  of  the  Taittiriya),  and  no  abso- 
lutely conclusive  result  can  be  expected,  but  that  the  borrowing  is  by  the 
Taittiriya  seems  to  me  most  probable.^  Similarly  there  is  some  evidence  of 
the  dependence  of  the  Pancavihca  Brdhmana  (iv.  1.  1 seq.)  on  the  Aitareya 
(iv.  17).^  The  Aitareya  will  then  stand  as  one  of  the  oldest  of  the 
Brahmanas,  and  doubtless  it  is  older  than  the  Jaiminlya  or  the  Qatapatha. 

It  is  right  however  to  note  that  a different  opinion  on  this  point  has 
been  expressed  by  Wackernagel,^  who  has  set  above  it  the  Taittiriya  Brdh- 
mana (and  of  course  the  Brahmana  portions  of  the  Samhitd)  and  the  Fanca- 
viiica,  and  even  the  Jaiminlya.  The  evidence  is  extremely  feeble  ; it  con- 
sists of  the  following  points.  In  the  first  place  there  is  the  use  of  the 
narrative  perfect  which  however  applies  only  to  the  last  sixteen  Adhyayas  of 
the  text,  and  which  therefore  proves  nothing  for  the  later  date  of  the  main 
text : on  the  contrary  the  argument  is  a proof  against  the  placing  of  the 
Aitareya  after  the  Jaiminlya.  In  the  second  place  the  use  of  otmantrayam 
djsa  is  quoted  ; that  occurs  only  in  vii.  17.  7 and  again  proves  nil  for  the 
older  text : it  is  doubtful  if  it  even  proves  much  for  the  later  text  as  the 
form  is  isolated  and  the  QQS.  has  cakre.  In  the  third  place  stress  is  laid  on 
the  potential  in  Ita  from  a verbal  bases ; this  is  however  a natural  assimi- 
lation to  the  verbs  of  the  second  class,  and  is  not  capable  of  indicating 
date.  In  the  fourth  place  samlokete  in  iv.  15.  6,  where  the  k is  noteworthy, 
but  it  comes  from  the  k seen  in  roka  and  that  is  Rgvedic  and  therefore  no 
date  can  be  deduced  from  the  word.  Fifthly  reference  is  made  to  the  Prak- 
ritism  lajjamd,na,  iii.  22.  4,  but  the  word  cannot  be  relied  upon,  for  as 
lajj  is  regularly  used  later  on  the  change  of  lujyamcbna  to  lajjamdna  was 
inevitable,  if  the  derivation  from  laj  = raj  is  accepted,^  and  if  not  there  is 
no  evidential  value  at  all  in  the  word.  Sixthly,  saciva  stands  in  the  same 
position  as  lokete : it  is  a legitimate  formation  and  its  occurrence  in  the  AB. 
alone  of  early  texts  has  no  decisive  value.  Similarly,  dvdm  in  the  AB.  is 
not  a valid  criterion  of  date.  Or  again,  if  a compound  like  mmiulaoccnrs  first 
in  the  AB.,  still,  as  it  is  a legitimate  and  natural  form,  it  cannot  be  used  as 
a proof  of  later  date.  The  same  considerations  apply  to  the  use  of  expres- 
sions like  anyo  ’nya  which  occurs  in  AB.  iv.  27  of  chanddiisi  as  in  the 
Taittiriya  Bamhitd.^  So  in  KB.  xxvii.  7 ; xxvi.  2 and  ii.  8 ; in  none  of 
these  cases  is  the  further  step  taken  which  is  fo\ind  in  the  ^atapatha  when 
anyonya  can  be  used  without  a nominative  in  apposition  (xi.  6.  2.  2).  The 
development  of  use  in  the  Qatapatha  is  indeed  important,  for  it  is  a sign  of 


' See  Keitli,  op.  oil.  i.  xcvii-xcix.  Keith,  Aitareya  Aranyaka,  p.  172. 

^ Keith,  p.  c.  * VVackernagel,  op.  cit.  n.  i.  282. 

* Altindische  Grammatik,  i.  xxx  ; ii.  i.  18!).  Cf.  ^ Sec  Wackernagel,  pp.  322,  323. 


§5] 


47 


Evidence  from  Lanyuage 

the  complete  stex-eotyping  of  the  phrase,  and  it  is  significant  that  it  is  not 
found  until  the  ^atapatha  which  is  certainly  later  than  the  Aitareya. 
But  the  use  of  aiiyonya  of  other  than  masculine  subjects  is  natui-al  in  any 
text.  Similarly  ekaika  is  common  to  the  two  Brahmanas  with  the  Taittiriyu 
tSanihitd.  Another  case  worth  mention  is  the  use  of  dvandvam  samdsyan 
in  KB.  xxvi.  7,  which  has  a parallel  in  the  Maitrdyanl  Samhitd  (i.  7.  3). 
while  the  Taittirlya  carries  the  matter  further  by  using  the  plural 
dvandvdni  (i.  6.  9.  4).'  But  it  would  be  unwise  to  deduce  from  this  any 
chronological  result,  though  it  is  right  to  set  it  off  against  the  evidence 
telling  for  a later  date  for  the  Aitareya. 

Thei’e  is,  however,  an  occurrence  in  the  KB.  (ii.  ii)  which  would  be 
valuable  if  correct:  the  text  of  Lindner  has  prdgudicun  and  prdgu- 
dlcih  which  would  be  significant,  as  the  rule  in  the  litei’ature  before  the 
Sutras  is  to  have  not  compounds  ® but  the  two  adjectives,  xind  the  variation 
of  the  compound  is  fii’st  seen  in  cases  like  MQS.  i.  1. 1. 12.  But  the  reading 
of  the  MS.  M is  prdclm  and  prdcir  in  each  case,  not  pray,  and  this  should 
be  inserted  in  the  text. 

It  is  of  coux’se  the  case  that  both  Bx’ahmanas  expressly  mention  the 
existence  of  the  trayl  vidyd,  and  it  may  be  thought  that  this  supposes  the 
existence  of  the  Black  Yajurveda  in  its  present  form  of  prose  and  verse 
intermingled.  This,  however,  would  be  a complete  error,  as  what  is 
recognized  as  the  trayl  vidyd  is  not  any  prose  Brahmana  passages,  but 
the  Rees,  the  Samans  and  the  Yajus  verses  and  formulae,  the  Brahmanas 
dealing  in  both  cases  with  the  appropriate  mode  of  correcting  errors  in  the 
performance  of  those  parts  of  the  service.  It  is  therefore  quite  natui’al 
that  the  Kausltaki  Brdkmaiia  should  in  one  passage  (iii.  6)  cite  a Mantra 
preserved  for  us  only  in  the  Maitrdyanl  Samhitd  (iv.  10.  3),  for  the 
Mantras  of  the  Black  Yajurveda  are  clearly  far  older  than  the  prose,  and 
existed  independently  as  a collection  before  the  prose  was  brought  into 
existence.^  Neither  text  recognizes  in  any  way  the  existence  of  the 
Atharvaveda* : the  Kuntapa  hymns  cited  by  both  doubtless  were  taken 
from  the  Khilas  of  the  Rgveda. 

For  the  date  of  the  Kausltaki  the  evidence  already  cited  suggests 
a period  prior  to  the  extension  of  the  Aitareya  Brdhmana.  It  stands 
in  point  of  view  of  style  as  regards  the  use  of  the  naiTative  pei-fect  on 
much  the  same  level  as  the  Qatapatha  Brdhmana  and  it  agrees  with  that 
text  in  its  doctrine  of  punarmrtyu.  It  also  agrees  with  it  in  its  mention 

’ Wackernagel,  AUindische  Grammatik,  ii.  i.  29.  * Contrast  TB.  iii.  12.  8.  2 ; 9.  1 ; TA.  ii.  9.2  ; 

“ Ibid.  II.  i.  171,  where  this  passage  is  not  10.  7.  8 ; 11.  2;  viii.  3.  3.  Cf.  TS.  vii.  5. 

noted.  11. 

’ Oldenberg,  Prolegomena,  pp.  220  seq. 


48 


The  Dates  of  the  two  Brdhmanas  [§  5 

of  Aruni  and  Qvetaketu  as  authorities,  and  thus  is  brought  into  the  sphere 
of  the  remark  of  Apastamba  that  Qvetaketu  was  an  Avara.  The  Aitareya 
has  no  allusion  to  Qvetaketu  or  the  more  famous  Aruni,  and  therefore  we 
have  another  suggestion  in  favour  of  its  comparatively  older  date. 

It  is  also  worth  mention  that  the  Qatapatha,  without  indicating  its 
source,  opposes  (x.  4,  1.  19)  the  use  of  a seventeenth  priest  at  the  sacrifice. 
This  seems  a clear  reference  to  the  practice  of  the  Kausitakins,  which  is 
formally  recorded  for  us  by  Apastamba^  and  elsewhere  referred  to,'**  of 
having  a seventeenth  priest,  the  Sadasya,  who  was  an  overseer  of  the 
whole  offering,  and  never  left  the  Sadas  alone.®  This  priest  is  known  to 
the  Kausitaki  Brdhmana,  as  he  is  incidentally  referred  to  in  the  Praya?- 
citta  section  of  that  text/ 


(h)  Relation  to  Apastamba. 


Some  information  of  interest  as  to  the  date  of  the  Kausitaki  might  be 
obtained  from  the  Apastamba^  Qrauta,  Sutra  if  it  were  true  that,  as  Garbe  ® 
states,  that  text,®  in  one  case  at  least,  cites  the  Kausitaki?  But  this  state- 
ment is  hardly  borne  out  by  facts.  The  Apastamba  ^rauta  Sutra  nine 
times  cites  a Bahvrcabrahmana ; in  six  of  these  cases  the  notices  do  not 
agree  with  the  Kausitaki,  in  two  ® they  resemble  but  differ  from  statements 
in  that  text,  and  in  one  only  is  the  correspondence  almost  but  not  cjuite 
complete.®  The  evidence  therefore  points  to  a source  for  Apastamba  in 
another  Brahmana  of  the  Rgveda,  but  not  the  Aitareya.  But  there  is  not 
the  slightest  reason  to  doubt  that  Apastamba  knew  the  Kausitaki  Brdh- 
mana,, though  there  is  no  evidence  that  he  actually  cites  from  it,  since  he 
knows  of  the  usage  of  the  Kausitakins  in  one  special  regard  and  deems  it 
worthy  of  mention. 

Apastamba’s  date  is  unknown,  but  is  indicated  by  his  remarkable  fond- 
ness^® for  forms  which  are  unauthorized  by  Panini  whether  Vedic  (such  as 
the  ablative  genitive  ai ; locative  in  an ; potential  in  Ita  for  eta  ; tmesis  of 
prefixes)  or  Prakritic.  This  characteristic  is  not  really  consistent  with 
a date  after  the  full  influence  of  Panini  became  felt,  and  probably  causes  it 
to  be  necessary  to  place  Apastamba  not  later  than  250  b.c.  or  300  B.c.  In 
favour  of  this  fact  it  may  be  mentioned  that  Katyayana,  the  author  of  the 
^rauta  Sutra  of  the  White  Yajurveda,  who  for  the  same  reason  has  been 


> X.  1. 10, 11. 

* See  a Mantra  in  9?^-  v.  1.  8 ; AGS.  i,  23.  5 ; 
comm,  on  K^S.  vii.  1.  7;  Wober,  Ind. 
Stud.  X.  144. 

Sco  Chanfloga  cited  in  Anartiya  on  9?*^- 
1.  c. 

' xxvi . 6. 


See  his  edition,  m.  xxvii. 

» xii.  17.  2. 

''  xii.  3. 

" xii.  17.  2 and  vi.  13.  !)  ( -=  KB.  ii.  3 . 
» xi.  2.  !)  = KB.  viii.  3. 

Seo  Garbo’s  edition,  iii.  vi  srq. 


§5]  Relation  to  the  Apastamba  Qrauta  Sutra  49 

placed  before  Pauini  by  Professor  Macdonell,’  was  probably  known  to 
Panini,^  and  that  his  rule  as  to  eka/p'uti  seems  to  have  been  borrowed  by 
Panini.^  In  style  and  condensation  of  expression  Katyayana  is  certainly 
more  developed  than  Apastamba,  and  this  argument  helps  to  give  him 
a latest  date  of  the  third  century  B.c.  and  even  probably  the  fourth 
century  B.c.  Garbe,®  with  Biihler,  indeed,  does  not  hesitate  to  iussign 
Apastamba  to  the  fifth  century  B.  c. ; but  this  seems  to  me  to  go  beyond 
the  necessities  of  the  case. 


(i)  Astronomical  data. 

Note  should  finally  be  made  of  the  statement  in  the  Kamitaki  (xix.  3) 
that  the  winter  solstice  took  place  at  the  new  moon  of  Magha.  This  notion 
is,  however,  clearly  nothing  more  or  less  than  the  datum  of  the  Jyutisa  and 
thus  yields  us  no  date  of  any  assured  value  for  the  period  in  que.stion  ; 
Weber®  places  the  limits  of  the  date  of  the  initial  fixing  of  the  series  of 
Naksatras  in  the  Jyotisa  at  1820  B. C.-860  B.c.,  and  there  is  no  reason 
to  show  for  how  long  the  order  would  be  kept  after  it  had  ceased  to 
represent  the  facts,  apart  altogether  from  any  other  considerations  as  to 
the  origin  of  the  Naksatras.  If,  as  is  most  probable,  the  Naksatras  were 
not  an  Indian  invention  at  all,  but  were  derived  from  some  foreign — 
perhaps  Semitic — source,  it  is  clear  that  the  date  of  their  fixation  would 
not  have  the  slightest  value,  save  as  an  upper  date,  for  the  Brahmanas. 
At  most  the  Magha  datum  tends  to  render  800  b.  C.  a reasonable  maximum 
date  for  the  composition  of  the  Brahmana  literature. 

(j)  Date  of  later  part  of  the  Aitareya. 

Of  the  date  of  the  later  parts  of  the  Aitareya  there  is  little  further  to 
be  said.  It  is  most  probable  that  all  of  vii  and  viii  were  added  after  the 
completion  of  the  Kausitaki  Brahmana.  The  use  of  the  narrative  perfect 
points  to  a period  similar  to  that  of  the  Qatapatha  Brahmana,  and  other 
aflSnities  with  that  text  may  be  seen  in  the  resemblances  of  the  Praya5citta 
section  in  vii.  2-12  and  the  corresponding  section  in  the  later  Qatapnitha, 
book  xii  (4.  1 seq.)  ',  and  of  the  account  of  the  A5vamedhins  in  viii.  21-23 
and  the  ^atapatha  (xiii.  5.  4).  That  the  two  books  were  not  added  to  the 
Brahmana  before  the  Kausitaki  Brahmana  was  complete  would  be  proved 
by  the  fact  that  vii.  11  is  a bad  version  of  the  Kausitaki,  iii.  1,  but  that 

* Brhaddevatd,  i.  xxii-xxiv.  Panini  borrows  from  Katyayana’s  source: 

’ See  Weber,  Ind.  Stud.  v.  64.  hence  this  argument  is  not  proof. 

* i.  18.  19.  Cf.  VPr.  i.  131.  ® Ind.  Stud.  x.  234  $«g.  Whitney  suggests  that 

* i.  2.  33, 34  ; see  Weber,  Ind.  Stud.  x.  423-426.  even  these  limits  cannot  be  fixed  as 

* Op.  ett  m.  XV.  It  is,  of  course,  possible  that  correct. 

7 [h.o.s.  25] 


50 


T}ie  Dates  of  the  two  Brdhmatias  [§  5 

section  ia  probably  enough  not  an  old  addition  to  the  main  text.  No  stres.s 
can  be  laid  on  the  nature  of  the  Rajasuya  as  described  in  the  Aitareya  as 
being  more  primitive  in  certain  details  (e.  g.  the  amount  of  materials 
required  for  the  anointing)  than  the  versions  of  the  Yajurveda,  a point 
noted  by  Weber, ^ as  pointing  to  a greater  age  than  the  Yajus  texts:  the 
development  of  the  ritual  in  different  schools  doubtless  was  very  uneven. 

(k)  Date  of  Metrical  Portions  of  the  Aitareya. 

The  Gathas  of  the  Aitareya  and  the  occasional  odd  verses  found  therein 
are  of  decidedly  antique  form  : the  Qloka  metre  shows  a form  unquestionably 
later  than  that  of  the  Rgveda,  but  equally  clearly  older  than  that  of  the 
metrical  portions  of  the  Upanisads,  for  instance  the  Katha,  Kena  or  led, 
as  has  been  fully  .shown  by  Oldenberg.^  Unhappily  this  gives  us  no  definite 
date : the  Katha  Uiianisad,  for  instance,  cannot  certainly  be  dated  before 
the  Buddha,  because  its  context  is  obviously  the  reflex  of  a period  when 
the  views  of  the  prose  Upanisads  such  as  the  Brhaddranyaka  and  the 
Chdndogya  had  become  a matter  of  common  knowledge  and  could  be 
summed  up  in  allusive  and  epigrammatic  verse.  That  this  period  antedated 
Buddhism  cannot  be  safely  assumed,  and  we  must  be  content  with  the 
conclusion  that  the  metre  of  even  the  latest  parts  of  the  Aitareya  is  oKl 
and  tends  to  confirm  the  general  impression  of  antiquity  of  the  work, 
though  it  dii'ectly  proves  nothing,  since  it  is  open  to  argue  that  it  was 
much  older  than  the  pro.se  with  which  it  is  found. 

§ 6.  The  Ritual. 

(a)  The  pdhkhdyana  Qrauta  Sutra. 

The  ritual  for  the  Brdhmanas  is  given  in  the  ^ruutu  Sutras  of 
A9valayana  and  Qankhayana,  which  are  works  of  probably  the  foui’th 
century  B.c.  There  is  not  the  slightest  doubt  that  both  these  Sutras  knew 
the  Brahmauas  and  based  their  exposition  on  those  texts.  But  in  both 
cases  the  Sutras  go  far  beyond  the  present  Brahmana  texts,  and  it  is 
not  open  to  question  that  allowance  must  be  made  for  a considerable 
development  of  practice  between  the  Brahmauas  and  the  Sutras. 

The  (idnkhdyaaa  ^rauta  Sutra  coincides  more  completely  with  the 
KausUaki  than  the  Aevaldyana  with  the  Aitareya.  Thus  the  (JdTikhdyava 
contains  in — 

i.  The  New  and  P’ull  Moon  sacrifices  = Kausitaki  Brdhmanu,  i\ . 

ii.  1-5.  The  Agnyadheya  and  Punaradheya  = Kausitaki  Brahmana,  i. 

* HajatHya,  pp.  Ill  seq.  * GQN.  1909,  pp.  219 <(9.  ; ZDMO.  xxxvii.  (1<»  S4q. 


51 


§ 6]  The  Sutras  of  the  Rgveda 

ii.  6-17.  The  Agnihotra  = KausUaki  Brahmana,  ii. 

iii.  1-12.  The  special  offerings  = KausUaki  BrdkvMna,  iii. 
iii.  13-18.  The  four-monthly  sacrifices  = KausUaki  Brahmana,  v. 

iii.  19-21.  Priiya9cittas  ; cf.  KausUaki  Brahmana,  xxvi.  3-6. 

iv.  Minor  points  including  the  Pindapitryajna  and  the  Qulagava. 
v-viii.  The  Agnistoma  = KausUaki  Brahmana,  vii-xvi,  xviii.  6-14. 
ix.  The  Ukthya,  Soda9in,  and  Atiratra  = KausUaki  Brahmana,  xvi.  11- 

xvii.  9 ; xviii.  1-5. 

X.  The  Dvada^aha  = KausUaki  Brahmana,  xx,  xxi,  xxvi.  7-17 ; xxvii. 

xi.  The  Caturvih5a,  Abhiplava  Sadaha,  Abhijit,  Svarasamans,  Visuvant 

and  Vi^vajit  = KausUaki  Brahmana,,  xix,  xxii,  xxiii,  xxiv,  xxv. 

xii.  The  Qastras  of  the  Hotrakas  = KausUaki  Brahmana,  xxviii-xxx. 

xiii.  1-13.  Certain  Praya^cittas,  conflicting  sacrifices, 
xiii.  14-29.  Sattras,  Gavam  and  other  Ayanas. 

With  xiv  a new  section  of  the  Sutra  opens,  which  is  partly  Brahmana  in 
style,  and  of  which  full  details  have  been  given  above,  xvii  and  xviii  are 
no  real  part  of  the  Sutra : they  deal  with  the  Mahavrata  ceremony  and  arc 
really  supplements  to  the  QdTikhdyana  Aranyaka  i and  ii,  which  represent 
the  Brahmana  of  that  text. 

It  is  .somewhat  striking  that  the  order  of  the  sections  should  be  .so 
different  in  some  respects  from  that  of  the  Brahmana.  The  essential  features 
are  the  placing  in  the  forefront  of  the  new  and  full  moon  sacrifices,  which 
are  the  real  model  of  Istis,  and  which  therefore  in  a logical  arrangement 
should  come  first.  The  second  point  is  the  bringing  together  in  book  x of 
the  whole  elements  of  the  Dvada9aha.  the  Pnsthya  Sadaha,  the  Chandomas, 
and  the  tenth  day : the  Brahmana  has  the  material  in  books  xxii  and  xxiii, 
xxvi.  7-17,  and  xxvii  respectively.  Again  the  Sutra  very  naturally  deals 
with  the  final  rites  of  the  Agnistoma  before  the  Ukthya,  not  as  in  the 
Brahmana  after  the  Atiratra.  These  changes  explain  the  altered  order  of 
the  two  texts,  and  all  of  these  prove  the  improved  order  of  the  Sutra. 


(b)  The  Aipjoldyana,  Qrauta  Sutra. 

The  A^aldyana  Qrauta  Sutra  contains  a great  deal  more  than  the 
Aitareya  Brdhmana.  Thus  for  the  first  three  books  which  deal  with  the 
new  and  full  moon  sacrifices,  the  Agnihotra,  the  Agnyadhana,  the  four- 
monthly  sacrifices,  the  Praya9cittas  and  the  animal  sacrifice,  there  are  but 
few  real  parallels  in  the  Aitareya  except  the  section  (ii.  1-14)  regarding 
the  animal  sacrifice,  and  that  relating  to  the  Agnihotra  (v.  26-31),  and  the 
section  on  Praya9cittas  (vii.  2-12)  which  is  very  closely  connected  with 


Tiie  Ritual 


52 


[§6 


the  ^rauta  Sutra  (iii.  10  and  11).  The  rest  of  the  Aitareya  agrees  with 
books  iv.  1-viii.  13  of  the  Sutra.  T)ie  arrangement  is  briefly  as  follows  : 

iv.  The  preparations  for  the  Soma  pressing  day  = Aitareya  Brdhmana, 
i.  1-ii.  18. 

V.  The  Agnistoma  proper  = Aitareya  Brdhmana,  ii.  19-iii.  48. 

vi.  1.  The  Ukthya  = Aitareya  Brdhmana,  iii.  49,  50. 

vi.  2,  3.  The  Soda^in  = Aitareya  Brdhmana,  iv.  1-4. 

vi.  4-6.  The  Atiratra  = Aitareya  Brdhmana,  iv.  5-11. 

vi.  7-10.  The  Praya^cittas  and  rites  in  case  of  death  or  disease. 

vi.  11-14.  The  concluding  rites  of  the  Agnistoma  = Aitareya  Brdhmana, 

iii.  47,  48. 

vii.  1.  General  observations. 

vii.  2-4.  The  Caturvih^a  = Aitareya  Brdhmana,  iv.  12,  14. 

vii.  5-9.  The  Abhiplava  Sadaha,  &c.  = Aitareya  Brdhmana,  iv.  13,  15,  16. 

vii.  10-12.  The  Prsthya  Sadaha  = Aitareya  Brdhmana,  iv.  13,  15,  16,  27- 

V.  15. 

viii.  1-4.  The  Qastras  of  the  Hotr  and  the  Hotrakas  on  the  sixth  day 

= Aitareya  Brdhmana,  vi. 

viii.  5.  The  Abhijit  and  Svarasamans  = Aitareya  Brdhmana,  iv.  19. 

viii.  6.  The  Visuvant  = Aitareya  Brdhmana,  iv.  19-22. 

viii.  7.  The  Vi9vajit  and  Svarasamans  = Aitareya  Brdhmana,  iv.  19, 

The  Abhiplava  forms. 

The  Chandomas  in  the  samudha  form, 
viii.  8.  The  vyudha  Dvada9aha  = Aitareya  Brdhmana,  iv.  27. 
viii.  9-11.  The  Chandomas  = Aitareya  Brdhmana,  v.  16-21. 
viii.  12.  The  tenth  day  = Aitareya  Brdhmana,  v.  22-25. 
viii.  13.  The  concluding  rites  of  the  tenth  day. 
viii.  14.  The  rules  for  recitation, 
ix-xii.  Ahinas  and  Sattras. 

To  the  last  four  books  there  is  hardly  anything  in  the  Aitareya  to 
correspond,  x.  5 contains  an  account  of  the  Dvada9aha;  xi.  7 of  the 
Gavam  Ayana,  and  xii.  9 is  verbally  the  same  as  AB.  vii.  1,  which  seems  to  be 
derived  from  it.  On  the  other  hand  the  concluding  words  of  the  Qunah9epa 
episode  (vii.  18)  are  repeated  as  a Sutra  in  ix.  3,  and  in  this  case  the 
borrowing  must  be  from  the  Aitareya. 

The  Acvaldyana  ^rauta  Sutra  is  by  no  means  so  well  arranged  as  the 
{idnkhdyana,  and  its  superiority  to  the  Brahmana  is  not  very  marked.  It 
is  very  much  less  comprehensive  than  the  ^diikhdyana  as  it  contains 
nothing  really  corresponding  to  book  xiv.  It  has  an  account  of  the 
A9vamedha  in  x.  6-10,  but  it  has  nothing  of  the  Purusainedha  or  the 


53 


§ 6]  T}ie  A^valdyana  Qrauta  Sutra 

Sarvaniedha,  and  its  account  of  tlie  Rujasuya  (ix.  3 and  4)  is  very  brief 
compared  to  tliat  of  the  Qankhayana  text,  and  it  is  always  strictly  a Sutra 
text.  Of  its  twelve  books  only  about  half  are  really  represented  in  the 
Aitareya  Brdhmuna  as  against  about  twelve  out  of  sixteen  in  the  case  of 
the  (^dnkhdya)M. 

The  QaTiklidyawi  has  one  great  merit  in  comparison  with  the  A^ald- 
yana;  it  gives  Mantras  in  cases  where  the  Acvaldyarta  is  silent,  as  for 
example  the  Nivids  for  the  Agnistoma  hymns,  and  it  sets  out  in  detail  the 
complicated  Qilpa  (^astra  of  the  Brahinanacchahsin  at  the  third  pressing  on 
the  sixth  Pi-sthya  day,  which  the  Aitareya  mentions  and  the  A^uldyana 
also  merely  mentions. 

(c)  The  Boma  Sacrifice. 

The  two  Brahmanas  agree  in  treating  of  only  four  forms  of  the 
Jyotistoina,  the  Agnistoma,  the  Ukthya,  the  Soda^in,  and  the  Atiratra, 
ilistinguished  by  the  possession  of  twelve  Qastras  and  Stotras,  fifteen, 
sixteen,  and  twenty-eight  or  twenty-nine  respectively. 

Of  the  Ukthya  form  of  .sacrifice  fairly  complete  accounts  are  given  in 
both  the  Brahmanas.  Its  essential  feature  is  the  three  Uktha  Stotras  and 
the  three  Uktha  (^astras  of  the  Hotrakas,  and  from  this  feature  possibly  its 
name  is  borrowed,  as  .suggested  by  Eggeling  ^ in  view  of  the  remarks  in 
AB.  vi.  13.  There  is  also  a he-goat  to  Indra  and  Agni  as  a .second  victim 
in  addition  to  the  ordinary  victim  for  Agni  and  Soma  prescribed  on  the 
day  before  the  pressing  day,  and  the  victim  for  Agni  on  that  day.  The 
Ukthya  cup  is  also  drawn  at  the  third  pressing. 

The  So(^9in  adds  a third  victim,  a ram  to  Indra,  and  another  cup  with 
an  extra  Stotra  and  Qastra.  As  pointed  out  in  the  Aitareya  Brdhmana 
(iv.  1),  the  name  is  derived  very  probabl}'^  from  the  sixteen  Stotras  and 
Qastras  used,  but  the  (^astra  is  also  specially  developed  in  a peculiar 
manner  described  in  iv.  2,  where  also  the  name  is  appropriate. 

The  Atiratra  adds  twelve  Stotras  and  Qastras  in  three  rounds,  chanted 
through  the  night  and  accompanied  by  libations  and  potations ; these  are 
followed  by  the  Sandhi  Stotra  {Sdniaveda,  ii.  99-104)  chanted  at  daybreak, 
and  followed  by  the  recitation  by  the  Hotr  of  the  A9vina  Qastra.  The 
difficulty  arises  whether  the  Soda9in  is  included  in  the  Atiratra.  The  view 
of  the  Qdnkhdyana  (Jrauta  Sutra  (ix.  1.  10)  is  clearly  that  it  is ; there  is 
nothing  to  contradict  this  in  the  KausUaki  Brdhmana,  and  it  is  assumed 
by  the  Amuldyana  Qrauta  Sutra  (v.  11.  1)  that  an  Atiratra  contains 
a Soda9in.^  This  is  also  the  view  of  the  Kdtydyana  Qrauta  Sutra  (ix.  8.  5), 
while  the  Pahcavihca  Brdhmana  (xx.  1.  1)  recognizes  both  modes  of 


’ SBE.  xLi.  XV  stq. 


“ So  AB.  iii.  41,  which  is  late  (p.  88). 


54 


The  Ritual 


[H 

usage.^  The  Aitareya  (iv.  6)  clearly  contemplates  only  the  form  without, 
i.e.  with  twenty-eight  Stotras,  or  as  it  reckons  them,  by  making  three  out 
of  the  Sandhi  Stotra,  thirty  Stotras.  It  is  clear  also  that  to  the  Aitareya 
(iv.  1)  the  Soda9in  is  essentially  only  a rite  used  as  part  of  a Dvada^aha  or 
similar  rite,  for  it  is  expressly  stated  that  on  the  fourth  day  is  the  Soda^in 
used,  i.e.  on  the  fourth  day  of  the  Prsthya  Sadaha  which  follows  the 
Atiratra.*  Similarly  the  Ukthya  from  its  position  is  doubtless  mentioned 
mainly  because  it  is  an  essential  feature  of  the  Prsthya  Sadaha.  The 
Atiratra  has  a victim  for  Sarasvati  as  a fourth  victim. 

The  two  combinations  of  days  which  they  dwell  upon  are  the  Dvada^aha 
and  the  Gavam  Ayana,  as  these  two  act  as  models  for  the  other  prolonged 
Soma  rites. 

The  Atyagnistoma  is  not  mentioned  in  either  of  the  Brdhmanas  nor  is 
the  tenth  day  treated  as  being  of  this  class.®  Its  real  existence  as  a sacri- 
fice (being  a Soda^in  minus  the  Ukthyas)  is  very  doubtful,  its  main  purpose 
being  doubtless  to  fill  up  the  number  of  forms  of  the  Jyotistoma  to  seven. 
But  in  the  extra  Uktha  of  the  tenth  day  of  the  Dvada9aha  in  the  school  of 
(^ankhayana  may  be  seen  a form  analogous  to  the  Atyagnistoma. 

The  Vajapeya  and  Aptoryama  receive  a brief  allusion  in  the  Aitareya 
(iii.  41)  and  the  Kausltaki  (xxx.  11),^  in  either  case  no  other  notice  being 
taken  of  them  in  the  texts.  It  is  very  doubtful  if  these  references  can  be 
treated  as  primitive,  and  it  is  perfectly  clear  that  neither  rite  was  really 
considered  as  of  importance  by  the  Brahmanas.  But  there  are  notices  of 
the  latter  in  the  Acvaldyana  (ix.  11)  and  the  Qdnkhdyana  Qrauta  Sutras, 
the  latter  of  which  (xv.  5)  calls  it  Aptoryaman.  It  is  distinguished  by  having 
four  extra  (atirikta)  Stotras  and  (^astras  over  and  above  those  of  the 
Atiratra.  Moreover  it  is  marked  by  having  all  the  six  Prathas  distributed 
among  the  four  Prstha  Stotras  and  the  Madhyamdina  and  Arbhava  Pava- 
1 liana  Stotras,  and  in  the  case  of  all  the  Stotras  save  the  three  Pavamanas 
the  performance  conforms  to  the  true  Prstha  form,  i.e.  with  one  Saman 
enclosed  in  two  others.  The  Vajapeya  is  a special  rite,  preliminary  to  the 
Brlnispatisava,  which  is  for  the  Brahman  much  the  same  thing  as  the  Raja- 
suya  for  the  king,  and  to  the  Rajasuya ; it  shows  clear  traces  of  a popular 
origin  and  once  was  available  for  Vai9yas,  but  the  ritual  {Ag^valdyaua,  ix.  9; 
{jdnkhdyana,  xvi.  17)  is  not  evidently  known  to  the  Brahmanas  or  at  least 
accepted  by  them.  Both  the  Vajapeya  and  the  Aptoryama  are  not  normally 
used  as  anything  but  independent  rites ; in  ^dnkhd,yana  (xvi.  15.  6 and  7) 
they  are  made  the  models  of  the  sixth  and  seventh  days  of  the  mythical 

' So  M^S.  li.  6.  8 ; Ap.  xiv.  3.  8 is  obscure  ; - x.  2.  11. 

see  Rudra  ad  loc ; B^IS.  xvii.  1 seq.  seems  Cf.  Weber,  Ind.  Stud.  ix.  120-121. 

to  assume  the  ^oAuqin.  ’ Aptoryama  ; so  7. 


§0] 


The  Di'adagdha  Rite 


SarvanieJha.  Similarly  iu  the  Mdaava  ^'raata  tSdlra  (ii.  5.  3)  the  only 
forms  given  are  the  Ukthya,  Soda9in  and  Atiratra ; in  the  Bauelhdi/aiut 
Qrauta  Sutra  (xvii.  1,  2)  these  three  only  are  mentioned,  and  it  remains  for 
the  Apastanxha  {Jrauta  Sutra  (xiv,  1.  1)  to  add  the  Aptoryama.  On  that 
passage  Rudradatta  has  an  elaborate  comment  from  which  he  deduces  the 
hict  that  the  omission  arises  from  the  fact  that  the  Atyagnistoma  and  the 
Vajapeya  are  not  the  models  on  which  any  other  offerings  an;  f)ased,  for  the 
Sutra  does  not  even  know  the  name  of  the  Atyagnistoma. 

While  the  gi*eater  part  of  both  the  Brahmanas  is  devoted  to  the  Agni- 
stoma  as  model  of  the  Soma  sacrifice,  they  do  not  contemplate  its  use  njei’ely 
as  a one-day  rite. 

The  Dvada^aha  consisted  of  a period  of  ten  days  with  an  introductory 
and  a concluding  Atiratra.  Within  this  periotl  of  ten  days  three  elements 
are  to  be  distinguished,  the  tli’st  six  days,  which  can  be  divided  into  two 
.sets  of  three,  the  seventh  to  ninth  days,  the  Chandomas,  and  the  tenth  oi- 
Avivakya  day,  to  which  the  name  was  applied,  because,  accoi’ding  to  the 
Brahmanas,  the  day  was  one  on  which  corrections  of  errors  were  not  in  place. 

In  the  careful  analysis  of  the  Qaakhayanad  the  Dvada^aha  is  thus 
constituted  as  regards  the  period  of  ten  days  (Da^aratra) : — 


1st  day. 
2nd  day. 
3rd  day. 
4th  day. 
5th  day. 
6th  day. 


7th  day. 
8th  day. 
9th  day. 


I.  'riie  Prsthya  Sadaha,  consisting  of — 

Agnistoma  type  ; Trivrt  Stoma ; Rathantara  as  Pi-stha  Stotra. 
Ukthya  type ; Pancada9a  Stoma ; Brhat  as  Pretha  Stotra. 
Ukthya  type ; Saptada9a  Stoma ; Vairupa  as  Prstha  Stotra. 
Soda9in  type  ; Ekavih9a  Stoma ; Vairaja  as  Prstha  Stotra. 
Ukthya  type ; Trinava  Stoma  ; Qakvara  as  Prstha  Stotra. 
Ukthya  type  ; Trayastrih9a  Stoma ; Raivata  as  Ppstha  Stotra. 

II.  The  Chandomas. 

Ukthya  type ; Caturvih9a  Stoma ; both  Samans  witli  Brhat  as 
Prstha  Stotra. 

Ukthya  t}^e ; Catu9catvarihca  Stoma ; Rathantara  as  Pr.stha 
Stotra. 

Ukthya  type  ; Astacatvarihca  Stoma  ; Brhat  as  Prstha  Stotra. 


III.  The  Tenth  Day. 

lOth  day.  Agnistoma  type ; Caturvih9a  Stoma  with  Trayastrihca  in  the 
Agnistoma  Saman ; the  Rathantara  or  the  base  of  the  Vama- 
devya  as  Prstha  Stotra. 

' X ; cf.  A^JS.  X.  5 ; vii.  10-viii.  4.  Tliat  the  these  authorities,  nor  xvi.  6 ; 

tenth  day  is  an  Atyagnistoma  (Eggeling,  xxi.  9.  1;  but  and  KB.  allow  an 

SBE.  xxvi.  412)  is  not  in  accord  with  aiiriktoktha  (p.  54). 


56 


The  Ritual 


[§6 

While  the  Dvadaijaha  served  as  a model  for  all  the  other  Ahina  rites 
(that  is,  from  two  up  to  twelve  days)  and  the  Sattras  (for  twelve  days 
upwards),  the  model  of  the  year  rite  was  the  Gavam  Ayana,  which  in  both 
texts  is  constituted  as  follows  ’ : — 

1.  Prayaniya  Atiratra. 

2.  Caturvih^a  day ; Agnistoma  or  Ukthya  type ; Caturvih^a  Stoma ; both 

Samans  with  Brhat  as  Prstha. 

1st  month.  4 Abhiplava  Sadahas  = 24  days. 

1 Prsthya  Sadaha  = 6 days. 

2nd  month.  4 Abhiplava  Sadahas. 

1 Prsthya  Sadaha. 

3rd  month.  4 Abhiplava  Sadahas. 

1 Prsthya  Sadaha. 

4th  month.  4 Abhiplava  Sadahas. 

1 Prsthya  Sadaha. 

5th  month.  4 Abhiplava  Sadahas. 

1 Prsthya  Sadaha. 

6th  month.  3 Abhiplava  Sadahas. 

1 Prsthya  Sadaha. 

Abhijit ; Agnistoma,  with  all  the  Stomas,  both  Samans,  and 
Rathantara  or  Brhat  as  Prstha  Stotra. 

3 Svarasaman  days  ; Ukthyas  or  Agnistomas  ; with  the  Svai-as 
as  Prsthas. 

Visuvantday;  Agni.stoma  type ; Ekavih9a  Stoma ; Brhat  or  Mahadivakirtya 
as  Prstha. 

7th  month.  3 Svarasamans  reversed. 

Vi^vajit,  Agnistoma,  with  all  the  Stomas  and  Prsthas. 

1 Prsthya  Sadaha  reversed. 

3 Abhiplava  Sadahas  reversed. 

8th  month.  1 Prsthya  Sadaha  reversed. 

4 Abhiplava  Sadahas  reversed. 

9th  month.  1 Prsthya  Sadaha  reversed. 

4 Abhiplava  Sadahas  reversed. 

10th  month.  1 Prsthya  Sadaha  reversed. 

4 Abhiplava  Sadahas  reversed. 

11th  month.  1 Prsthya  Sadaha  reversed. 

4 Abhiplava  Sadahas  reversed. 

« 99s.  xiii.  19. 


§6]  The  Gavdm  Ayaaa  57 

I2th  month.  3 Abhiplavu  Sadahas  reversed. 

Ayus  day. 

Go  day. 

Da9aratra. 

Mahavrata  day. 

Atiratra  day  as  Udayaniya. 

The  account  of  the  Gavam  Ayana  given  in  the  Ai^valdyaiut  ^rauta  Sutra  ’ 
differs  in  that  it  expressly  places  the  Go  and  Ayus  days  in  the  normal 
order  in  the  last  month,  though  this  offends  against  the  rule  that  the  last 
month  should  like  the  preceding  months  after  the  Visuvant  be  reversed  in 
order  of  performance.  But  it  is  in  harmony  with  the  normal  order,  and  the 
Divada^aha  itself  according  to  Apastamba  is  not  reversed  in  performance. 
It  is  expressly  stated  that  the  sixth  month  is  completed  by  adding  the  first 
two  days,  and  the  seventh  by  adding  the  last  two  days.  Other  possible 
arrangements  are  mentioned  by  A9valayana,  including  the  placing  of  the 
Go  and  Ayus  in  different  positions  and  the  alteration  of  allowing  only  the 
^daha  or  the  Svarasainan  days  to  be  reversed  and  not  as  usual  both.  It 
is  also  suggested  that  the  seventh  month  can  be  made  complete,  leaving 
four  days  over,  that  these  can  be  added  to  the  last  month,  giving  30  + 2 + 4 
and  that  then  twelve  days,  the  Go  and  Ayus  and  the  Da9ai’atra,  can  be 
deducted,  and  an  Abhiplava  added,  giving  30  in  all.*^ 

The  version  of  Baudhayana  ^ agrees  generally  with  that  of  the 
Aitareyins,  but  it  makes  the  seventh  month  complete  with  a Pi’sthya  and 
four  Abhiplavas  and  composes  the  last  month  of 

2 Abhiplava  Sadahas  =12  days 

Go  and  Ayus  = 2 days 

3 Svarasamans  and  Vi9vajit  = 4 days 

Da9aratra  = 10  days 

Mahavrata  and  Udayaniya  = 2 days. 

He  explains  that  in  the  inserted  Prsthya  the  Trayastrih9a  Stoma  and 
Agrayana  cup  begin  and  so  on,  while  in  the  Abhiplava  the  Ayus  and  Go 
days  are  transposed  and  the  Samans  alternate  as  Brhat  and  Rathantara. 

In  Apastamba'*  the  scheme  is  more  elaborate.  Three  forms  are  dis- 
tinguished. In  the  Qatyayanaka  the  first  six  months  agree  with  ^ankha- 
yana  and  A9valay ana’s  accounts ; the  second  with  Baudhayana.  The 
Tandaka  agrees  with  the  Qankhayana.  The  Bhallavika  agrees  with  the 
Qatyayanaka  save  that  it  places  the  Abhijit  and  Vi9vajit  before  the  last  and 
after  the  first  Pr.sthya  Sadaha  in  the  two  parts  of  the  year  respectively. 

1 xi.  5.  ^ xvi.  14  and  15. 

“ See  A^S.  xi.  6.  19  with  thecomm.  The  above  ‘ xxi.  16  and  16. 
must  be  the  sense  but  the  ed.  is  incorrect. 

8 [b.0.8.  Ss] 


58 


Ritual 


L§  6 


According  to  the  Aitareya  BraJinmna  ^ the  Ayanas  of  the  Adityas  and 
the  Angirases  differ  from  the  Gavam  Ayana  in  that  the  former  type  has 
all  its  Sadahas  in  the  Abhiplava  and  the  latter  all  in  the  Prsthya  form. 
This  account  is  found  also  in  the  Sutra  of  Baudhayana,^  but  both  the  Acva- 
lojyana  Qrauta  Sutra  ^ and  the  Qdnldidya)vx  Qrauta  Sutra*  have  elaborate 
accounts  of  these  Ayanas  which  give  other  points  of  difference  and  not  this 
one.  The  same  remark  applies  to  the  Apastamha  QraiUa  Sutra.^ 

The  Abhiplava  Sadaha  is  composed  of  six  days  of  which  the  first  and 
last  are  Agnistomas,  the  rest  Ukthyas.  Further,  the  characteristic  Pi^^tha 
Stotra,  which  corresponds  to  the  second  Qastra  of  the  Hotr  at  the  midday 
pressing,  is  on  the  alternative  days  made  iip  of  the  Rathantara  and  the 
Brhat  Samans  respectively,  and  not  of  a different  Saman  each  day  as  in  the 
case  of  the  Prsthya  Sadahas.  Moreover,  whereas  in  the  case  of  the  Prsthya 
Sadaha  the  Stomas  vary  from  day  to  day,  but  only  one  applies  each  day,  in 
the  Abhiplava  the  usual  four  Stomas  occur  daily  but  in  a divergent  manner, 
which  results  in  the  description  of  the  days  as  Jjmtis,  Go,  and  Ayus,  thus : 


Stotra. 

Jyotis. 

Go. 

Ayus. 

Bahispavamana 

Trivrt 

Pancada^a 

Trivrt 

Ajya  Stotras 

Pancada^a 

Trivrt 

Pancada9a 

Madhyarndinapavamana 

Pancada^a 

Saptadaija 

Saptada9a 

Pr.stha  Stotras 

Saptada^a 

Saptada9a 

Saptada9.a 

Arbhavapavamana 

Saptada9a 

Ekaviu9a 

Ekaviu9,a 

Agnistoma  Saman 

Ekavih^a 

Ekavih9a 

Ekavifi9a 

Uktha  Stotras 

Ekavih9a 

Ekavifi9a 

In  the  Prsthya  Sadaha  the  sixth  day  is  of  quite  special  importance,  and 
at  its  third  pressing  in  its  full  form  the  Hotr,  the  Maitravaruna,  the  Brah- 
manacchahsin  and  the  Achavaka  have  to  recite  elaborate  Qastras,  viz. 
the  Nabhanedistha  and  Nara^ansa ; the  Valakhilyas;  the  Sukirti  and 
Vrsakapi  and  the  Kuntapa;  and  the  Evayamarut,  full  details  of  which  are 
given  in  the  two  Brahmanas.*’  The  Brahmanas  also  give  the  ^astras  of  the 
Hotrakas  on  other  occasions ; the  most  important  are  those  performed  by 
them  at  the  midday  pressing.  On  these  occasions,  whether  the  Sadaha  bo 
Prsthya  or  Abhiplava,  the  Qastra  begins  with 

(1)  strophe  and  antistrophe  ; then  follow 

(2)  the  kadvant  Pragatha, 

(3)  the  Arambhanlya, 

(4)  the  daily  hymn  (aharahah^xitiya), 

(5)  the  Sampata 

' iv.  17.  ■*  xiii.  21  and  22. 

^ xvi.  16.  xxiii.  9. 

’ xii.  1 and  2.  * AB.  vi.  24-36  ; KB.  xxx. 


59 


§ 6]  The  Recitatio7iS  of  the  Hotrakas 

in  the  case  ot‘  the  Maitravaruna,  (4)  and  (5)  being  reversed  in  the  other  two 
cases.'  The  Sampatas  are  nine  hymns,  three  for  eacli  Hotraka,  which  he 
recites  one  by  one,  day  by  day. 

In  the  case  of  the  days  other  than  the  Sadahas,  viz.  the  Caturviu9a, 
Abhijit,  Visuvant,  Vi9vajit,  and  the  MahavTata,  for  the  Sampata  hymns  are 
substituted  others  called  Ahinas.  The  name  is  confusing,  as  it  is  not  of 
course  really  appropriate,  since  those  days  can  hardly  be  said  to  be  Ahinas  as 
opposed  to  Aikahikas,  and  the  two  Brahmanas  both  derive  the  word  from 
a-kinu,  thus  showing  that  they  desired  to  obviate  confusion  with  the 
ordinary  Ahinas  (from  ahus). 

One  point  in  the  use  of  the  Saiiipatas  is  the  employment  of  insertions 
on  the  fourth,  fifth,  and  sixth  days,  consisting  of  Viraj  verses  and  verses  by 
Viinada  on  the  fourth,  Paiikti  verses  on  the  fifth,  and  Parucchepa’s  verses  on 
the  sixth  day.  For  the  Chandomas  with  their  long  Stomas  other  special 
verses  are  prescribed. 

In  the  recitation  of  the  Hotrakas  special  attention  is  given  to  the  rule 
of  atimiisana  of  the  Stotra ; apparently  the  practice  was  to  restrict  this 
aticalimna  to  one  or  two  exti’a  verses  at  the  first  two  pressings,  but  to  use 
an  indefinite  number  at  the  third  pressing,  but  the  passages  (vi.  8 and  23)  of 
the  Aitareya  which  deal  with  the  rule  somewhat  conflict. 

The  other  chief  points  x'egarding  the  Hotrakas  which  are  dealt  with  are 
their  opening  and  concluding  verses,  their  use  at  the  morning  pressing  in 
Ahina  rites  of  the  Stoti'iyas  of  the  one  day  as  the  Anurupas  of  the  preced- 
ing, and  the  verses  used  by  them  as  offering  verses  for  the  Prasthita  liba- 
tions, which  are  given  in  connexion  with  the  Hotr’s  verses  for  the  filling  of 
the  goblets  from  which  all  drink  after  libations  have  been  duly  made. 
There  are  also  given  in  full  the  Qastras  of  the  Hotrakas  at  the  Ukthya  at 
its  third  pressing. 

The  Dvadagaha  is  complicated  by  the  fact  that  it  is  not  merely  per- 
formed in  a simple  (samudha)  form,  but  in  a vyudha  form,  that  is,  one  in 
which  the  ‘ metres  ’ are  vyudha,  ‘ transposed  ’.  These  terms  which  occur 
in  the  Rgvedic  texts  do  not  receive  explanation  there,  but  the  sense  of 
lyudhacJuindas  appears  from  the  discussion  in  the  Qatapatha  Brdhmana 
(iv.  5.  9)  of  the  question  of  differing  arrangements  of  the  cups  which  are 
drawn  on  the  several  days  of  the  Dvadagaha.  According  to  that  version  the 
cups  begin  with  the  Aindravayava  (after  the  Upangu  and  the  Antaryama) 
on  the  first  three,  the  fifth,  the  eighth,  tenth,  eleventh,  and  twelfth  days, 
the  Agrayana  on  the  fourth  and  ninth,  and  the  ((!ukra  on  the  sixth  and  seventh, 

> Haug,  Aitareya  Brdhmana,  ii.  412,  n.  8,  gives  tlie  Sutras.  See  A^S.  vii.  5.  20-22  ; 4. 

a different  account,  but  clearly  it  cannot  8,  9 ; 10.  2,  cf.  Vaii.  xxxi.  26. 

be  reconciled  with  the  two  Brahmanas  or 


60 


The  Ritual 


[§  6 


the  Agrayana  being  the  first  of  the  cups  of  the  third  and  the  Qukra  of  those 
of  the  midday  pressing.  This  rule  is  entirely  disapproved  of  by  the  ^ata- 
patha,  which  does  not  think  any  variation  of  the  order  of  the  cups  is  needed 
although  the  metres  be  changed.^ 

In  the  Apastamba  ^ravia  Sutra  (xxi.  14)  there  is  a distinction  made 
between  the  tryanika  form  if  avyudha  and  if  not;  in  the  first  case  the 
order  is — 

Aindravayava  on  1st,  2nd,  5th,  8th,  11th,  12th; 

Qukra  on  3rd,  6th,  9th ; 

Agrayana  on  4th,  7th,  10th  ; 
in  the  second  case  the  order  is — 

Aindravayava  on  1st,  2nd,  6th,  10th,  11th,  12th; 

(^ukra  on  3rd,  7th,  8th; 

Agrayana  on  4th,  5th,  9th. 

In  the  Baudhdyana  ^rauta  Sutra  (xvi.  10)  the  order  is  given  as — 
Aindravayava  on  1st,  2nd,  6th,  10th,  11th,  12th  ; 

Qukra  on  3rd,  7th,  8th  ; 

Agrayana  on  4th,  5th,  9th, 

thus  agreeing  with  the  account  of  Apastamba  of  the  vyudlm  form.  Here  it 
is  expressly  coupled  with  the  corresponding  change  of  the  Stotras  and 
Qastras  under  which  the  Da9aratra  consists  of  three  sets  of  three  days 
which  have  respectively  at  the  three  pressings — 

(1st)  Gayatri,  Tristubh,  Jagati ; 

(2nd)  Jagati,  Gayatri,  Tristubh  ; 

(3rd)  Tristubh,  Jagati,  Gayatri. 


It  is  clear  that  the  change  of  order  of  the  metres  in  the  Savanas  does 
not  correspond  with  that  of  the  order  of  the  cups,  and  that  therefore  the 
terms  vyudha  and  avyudha  cannot  be  explained  adequately  in  the  sense 
that  they  correspond  to  any  arrangement  of  the  cups,  or  of  the  metres,  so 
far  as  their  use  in  the  Kausitaki  Brdhmana  (xxii)  and  the  ^dnkhdyana 
Qrauta  Sutra  (x)  are  concerned.  In  the  A itarey a Brdhmana  the  term  vyudha 
of  dvddacdhaj  appears  in  the  compound  vyudhachandas  and  the  sen.se 
(iv.  27)  is  simply  that  of  the  change  of  metres  according  to  which  the  days 
are  arranged  in  sets  of  three.  But  in  the  KausUaki  there  are  two 
variant  forms  for  the  first  six  days  and  the  tenth  day  given  in  detail  as 
vyudha  and  samudha,  .showing  clearly  a futher  development  of  distinctions 
of  form  beyond  that  of  the  Aitareya. 

In  the  case  of  the  tenth  day,  contrary  to  the  usage  in  certain  other  texts, 

' The  reference  in  this  is  clearly  to  the  term  vyudhachandas  better  than  the  view 

variation  of  the  order  of  the  metres  at  in  Kggeling,  SBE.  xxvi.  118,  n.  1,  121, 

the  pressings,  a fact  which  explains  the  n.  2. 


§ 6]  The  vyudha  and  samudha  Fonns  of  Dvadagaha  G1 

tliere  is  in  the  ^dnkhdyana  ^rauta  Hutra  (x,  13.  25)  iiud  in  the  Brdhmana 
an  atiriktoktha,  which  really  makes  the  number  of  the  (^astras  (and  doubt- 
less of  the  Stotras)  up  to  thirteen,  the  same  number  as  that  prescribed  for 
the  Atyagnistoma,  but  w'ithout  its  characteristic,  the  Soda^in  (^)astra  and 
Stotra. 

The  A(^valdyana  ^rauta  Butra  on  the  other  hand  very  clearly  uses  the 
terms  samudha  and  vyudha  in  the  sense  that  they  correspond  with  the 
variations  of  the  form  of  the  three  sets  of  days  in  the  Da^aratra ; this  is 
to  be  seen  with  perfect  clearness  from  the  description  of  the  samudha  form 
of  the  Da9aratra  given  in  viii.  7 and  the  variants  of  the  vyudJui  in  viii.  8 
for  the  second  three  days,  and  9-11  for  the  three  Chandomas.  The  tenth 
day  on  the  contrary  heis  no  variation  of  form  as  vyudha  and  samudha,  but 
is  common  to  lx)th  forms  of  the  Da(;aratra.  According  to  the  commentary  on 
X.  5.  4 the  samudha  is  the  model  of  the  Ahinas,  the  vyudha  for  the  Sattras. 

In  addition  to  the  normal  Dvada^aha  with  its  sets  of  three  days  each 
closely  united,  the  Amaldyana  Qrauta  Sutra  (x.  5.  8-11)  recognizes  one  in 
which  there  is  no  such  connexion  and  the  days  are  each  taken  separately 
as  (1)  Atiratra ; (2)  Agnistoma;  (3-10)  Ukthyas ; (11)  Agnistoma;  (12) 
Atiratx’a,  and  this  form  is  alluded  to  in  the  Aitareya  Brdhmaaa  (iv.  23). 
It  is  ignored  in  the  Qdiikhdyana  ^rauta  Sutra,  and  a different  rite  of 
twelve  Agnistomas  with  the  Rathantara  Saman  is  given  in  the  A‘pa,sta.mba 
Qrauta  Sutra  (xxi.  14.  14  and  15). 

(d)  The  Bdjasuya,  omd  the  Story  of  Qu)vah^epo,. 

The  ritual  of  the  Rajasuya  as  presented  in  the  Aitareya  BrdhmAtna  is 
peculiar  to  it  and  is  not  recorded  elsewhere,  except  to  the  limited  extent  that 
the  Acvaldyana  Qrauta  Sutra  (ix.  3)  repeats  textually  the  directions  at  the 
end  of  vii.  18  and  the  Qdnkhdyana  Qrauta  Sutra  (xv.  17-27)  has  a parallel  to 
the  (^unah5epa  legend.  But  otherwise  there  is  complete  silence  in  the  texts 
of  the  Rajasuya  as  to  the  mode  of  the  preparation  of  the  drink  for  the  king, 
and  the  mode  of  the  anointing  of  the  king  and  the  spells  by  which  his  success 
is  secured.  On  the  other  hand  the  Aitareya  is  silent  regarding  the  more 
normal  features  of  the  Rajasuya,  such  as  they  appear  in  the  Qamkhdyana  (xv, 
12-16;  xvi.  18).  The  Aitareya  version  shows  further  its  peculiar  character  by 
its  being  brought  into  connexion  with  the  A9vamedha,  the  great  kings  who 
are  celebrated  in  viii,  21-23  corresponding  with  the  list  of  A9vamedhins  in 
the  Qatapatha  Brdhmana  (xiii.  5.4),  and  it  is  clear  that  the  A9vamedha  was 
the  original  source  of  their  fame  and  that  the  connexion  of  the  A9vamedhins 
with  the  consecration  is  secondary,  and  probably  induced  by  the  desire  of 
the  redactor  of  the  Aitareya  to  include  in  it  as  much  as  possible  of  the 
deeds  of  kings,  which  form  the  theme  of  all  of  vii.  13-viii.  28. 


62 


The  Ritual 


[§6 


Tlie  most  important  part  of  the  account  is  undoubtedly  the  story  of 
(^unah9epa,  and  its  occurrence  in  the  Rajasuya  is  claimed  by  Hillebrandt  ^ as 
proof  that  once  human  sacrifice  marked  that  event.  It  is  of  interest  to  note 
that  its  occurrence  in  this  use  rests  ultimately  on  the  Aitareya  Brdhmana, 
for  the  other  mention  of  the  use  of  the  legend  in  the  Kdtydyana  ^rauta 
Sutra  (xv.  6.  1 seq.)  is  simply  derived  from  the  Aitareya,  as  an  examination 
of  the  passage  at  once  shows.  It  is,  however,  prescribed  in  the  ^dTikhdyana 
Qrauta  Sutra  (xvi.  11.  1)  as  recited  in  the  Purusamedha,  though  the  story 
as  there  recited  seems  to  have  been  merely  a portion  of  the  tale  as  it  occurs 
in  the  Rajasuya.  But  the  argument  from  the  Purusamedha  use  is  not 
significant  for  the  question  of  human  sacrifice,  for  the  Purusamedha  as 
depicted  in  the  Qdnkhdyana  and  in  the  Vaitdna  Sutra  (xxxvii.  10  seq.)  has 
every  appearance  of  being  a theoretic  and  not  a real  sacrifice.^ 

But  as  evidence  of  a real  human  sacrifice  at  the  royal  consecration  no 
stress  can  possibly  be  laid  on  the  Qunah9epa  tale.  Its  motive  is  inexplicable 
on  such  a theory,  for  it  does  not  enjoin  or  approve  a sacrifice  of  this  sort, 
but  expressly  relates  that  the  sacrifice  was  not  carried  out,  and  that  the 
priest  Ajigarta  who  was  willing  to  sacrifice  his  son  was  deprived  of  him  as 
a punishment.  Moreover,  the  mere  fact  that  the  great  priests  alleged  to 
have  been  engaged  in  the  oft’ering  would  not  perform  the  slaying  is  a proof 
that  the  rite  was  not  an  approved  one.  If  the  rite  was  ever  one  practised 
at  the  1‘oyal  consecration,  the  moral  sense  of  the  priests  had  repudiated  it, 
and  had  expressed  their  repudiation  in  a striking  form  in  the  shape  of  the 
use  of  a narrative  as  a part  of  the  Rajasuya  intended  to  show  that  sucli 
a sacrifice  was  not  to  be  performed.  The  most  attractive  theofy  ^ of  the 
rite  from  this  point  of  view  is  that  there  once  existed  a practice  of  slaying 
the  first-born  sons  of  kings  at  their  consecration,  and  that  the  Qunah9epa 
tale  is  a record  of  the  removal  of  the  practice  of  the  slaying  by  the  mercies 
of  the  gods,  and  for  such  a fanciful  hypothesis  we  have  not  the  slightest 
ground. 

A further  peculiarity  of  the  legend  is  that  it  is  employed  as  a device 
for  obtaining  sons  as  the  two  versions  both  assert.  The  legend  itself  deals 
with  the  obtaining  by  Hari9candra  of  a son,  and  the  adoption  by  Vi9vamitra 
of  a son,  but  the  means  by  which  Hari9candra  obtained  his  are  peculiar,  as 
they  consist  of  a promise  to  sacrifice  what  he  obtains,  a process  of  peculiar 
inutility,  though  not  altogether  unintelligible.  Moreover,  the  hostility 
against  the  priest  Ajigarta  is  seen  perhaps  in  his  very  name  which 
indicates  his  beggai’ed  condition,  and  in  the  names  of  his  sons  which  cannot 
be  called  complimentary,  and  in  his  connexion  with  the  Angirases  who  were 

* Rituallitteratur,  p.  145.  ^ Hillebrandt,  Ved.  Myth.  iii.  32,  which  is 

* Eggeling,  8BE.  xliv.  xli-xlv.  criticized  by  Keith,  JRAS.  1908,  p.  846. 


63 


§ 6]  The  Story  of  Qunah^e'po, 

responsible  as  it  would  seem  for  the  use  of  a human  head  in  the  ceremony  of 
the  piling  of  the  fire  altar  may  perhaps  be  found,  as  suggested  by  Eggeling, 
the  explanation  of  his  appearance  in  this  legend.  In  that  case  the  legend 
would  show  nothing  as  to  a practice  of  slaying  a man  at  the  Rajasuya,  and 
it  may  possibly  be  considered  a polemic  against  any  form  of  human  sacri- 
fice even  at  the  Agnicayana,  worked  up  into  a story  in  connexion  with 
other  motives,  one  of  which  at  any  rate  was  presumably  the  dependence  of 
the  royal  power  on  the  efforts  of  the  priests,  and  the  importance  of  V'^i9va- 
mitra  and  his  family. 

The  Aitareya  version  claims  to  follow  the  text  of  the  Rgveda  and  to  find 
in  the  hymns  the  situation  which  it  describes  in  its  Gathas  and  its  prose. 
The  version  distinctly  describes  itself  as  being  of  100  Rc  ver.ses  and 
Gathas  beside,  and  this  is  the  form  in  which  it  is  handed  dowm.  The 
question  arises  whether  this  form  is  its  original  form. 

In  the  view  of  Roth  ^ the  version  depends  on  an  older  nietrical  version, 
whereas  Oldenbevg^  thinks  that  we  have  in  the  Gathas  and  the  prose 
a real  example  of  the  Akhyana  type  which  he  believes  to  exist.  Two 

distinct  questions  are  involved  in  the  matter,  (1)  the  relation  of  the 

narrative  to  the  Rgveda  and  (2)  the  relation  of  the  prose  to  the  Gathas. 

In  the  Rgveda  there  are  references  to  the  case  of  (^Junah^epa  in  the  group 
of  hymns  associated  with  his  name  and  in  the  fifth  Mandala.  Varuna 
is  implored  in  i.  24.  12  to  release  the  singer,  Varuna  (^unahciixt  yu,m 
dhvad  grhhltdh.  In  the  next  verse  we  read  ^rinahcepo  hy  dhvad  grhJntds 
tribv  aditydm  di'upadetsu  haddhdh.  In  v.  2.  7 occurs  cunac  cit  chepavi 
niditaih  sahdsrad  yupad  amuncah,  addressed  to  Agni. 

Now  neither  of  these  passages  seems  in  any  way  to  accord  with  the 

account  of  the  Aitareya  which  has  three  main  points  at  least,  (a)  the 

episode  of  V^aruna,Hari§candra,andRohita;  (6)  the  episode  gf  Qunah^epa  and 
Ajigarta  ; {c)  the  episode  of  Vi9vamitra’s  sons  and  Qunah9epa.  In  the  first 
passage,  which  purports  at  least  to  treat  Qunah9epa  as  a figure  of  the 
present,  there  is  no  hint  of  anything  but  that  Qunah9epa  was  bound  to 
three  pieces  of  wood  (drio-pada).  That  these  made  up  the  sacrificial  post, 
a sort  of  tripod,  as  suggested  by  Griffith  in  his  translation,  is  the  best 
mode  of  reconciling  the  Rgveda  and  the  Brdhniana,  but  it  is  wholly 
without  any  support  from  the  passages  where  the  sacrificial  post  is  men- 
tioned, always  as  a single  post,  never  as  a real  tripod.  Roth  therefore  seems 
clearly  justified  in  taking  it  that  Qunah9epa  was  tied  to  the  three  pieces 
of  wood  in  preparation  for  martyrdom  or  punishment,  much  as  Prometheus 

* Ind.  Stud.  ii.  112  seq.  Contra,  Oldenberg,  ZDMG.  xxxvii.  79-81. 

^ See  GGN.  1911,  pp.  461  seq.,  in  reply  to  Keith,  JEAS.  1911,  pp.  989  seq. 


The  Ritual 


64 


[§6 


was  bound  to  the  rock  so  as  to  be  helpless  to  avoid  the  vulture’s 
onslaught. 

Tn  V.  2.  7 the  reference  to  a yupa  does  occur,  but  the  phrase  BahasroU 
at  once  takes  it  into  the  sphere  of  the  metaphorical.  Griffith  evades 
this  difficulty  by  taking  the  sense  as  ‘ bound  for  a thousand  ’ as  the  price, 
but,  apart  from  the  fact  that  the  figure  is  inaccurate,  the  construction  is 
rejected  by  every  consideration  of  probability  and  has  not  even  the 
authority  of  Sayan  a. 

Of  Hari9candra,  of  Rohita,  of  Ajigarta,  and,  in  this  connexion,  of 
Vi9vamitra  we  have  no  information  in  the  Rgveda.  In  the  face  of  these 
facts  we  can  only  dismiss  the  whole  narrative  as  a later  invention  than 
the  Rgveda,  and  ascribe  its  utilization  of  the  Rgvedic  verses,  100  in  all, 
to  a time  when  it  was  desired  to  find  recitations  for  the  Hotr  at  the 
Rajasuya  in  connexion  with  the  tale  of  Cunah9epa.  In  the  opinion  of 
Roth  ^ the  legend  grew  up  into  its  present  content  during  the  period  when 
the  collection  of  the  Rgveda  was  in  process  of  being  carried  out,  and  it 
was  due  to  it  that  the  series  of  hymns  in  the  first  book  to  vai’ious  deities 
was  ascribed  to  the  authorship  of  Qunah9epa.  He  lays  stress  on  the 
argument  that  the  ari’angement  of  the  hymns  in  part  depends  on  the 
theory  of  authorship.  On  the  other  hand,  in  the  view  of  Aufrecht,^  the 
authorships  ascribed  by  the  Anulcramani  are  compiled  from  the  notices 
of  the  Brahmanas,  and,  while  this  view  is  not  altogether  tenable,  it  would 
be  impossible  to  come  to  any  definite  conclusion  regarding  the  period  of 
growth  of  the  legend  from  the  order  of  hymns  in  the  Samhitd  or  the 
attribution  to  Qunali9epa  of  the  hymns  in  question. 

But  it  is  clear  from  the  Gathas  of  the  Aitareya  that  there  came  into 
existence  a legend  of  the  saving  of  Qunah9epa  and  his  transfer  to  the 
family  of  Vi9vamitra.  This  is  clearly  preserved  to  us  in  the  text,  and 
from  vii.  17.  3 to  the  end  of  the  verses  it  runs  as  a perfectly  simple 
narrative  requiring  only  the  names  of  the  speakers  to  be  supplied  to  make 
it  clear,  just  as  they  are  supplied  in  the  epic.  The  Aitareya,  however, 
does  make  one  very  considerable  addition  to  the  verses ; it  tells  us  that 
only  half  the  sons  of  Vi9vamitra  accepted  the  new  position  of  Qunah9epa. 
This  is  not  told  us  by  the  verses,  and  seems  to  be  inconsistent  with  the 
verses.  For  Vi9vamitra  addresses  Madhuchandas  and  all  his  brothers, 
and  the  reply  of  Madhuchandas  is  that  they  accept  his  wishes,  and 
three  times  xarve  is  applied  to  them  in  the  following  Gathas,  with  never 
a hint  at  any  division  of  opinion.  Moreover,  why  should  Vi9vainitra  have 
addressed  the  midmost  of  his  sons  to  the  omission  of  the  older  ones, 
when  lie  wished  to  place  Qunali9epa  not  in  the  middle — perhaps  his  most 

’ Ind,  Stud.  ii.  118.  ’ Aitareya  BnXhmana,  p.  4‘J2. 


The  Story  of  Qunahgepa 


65 


§ 6] 


natural  place  as  he  was  the  midmost  of  Ajigarta’s  sons — but  at  the  very 
head  ? The  explanation  of  the  idea  of  two  sets  of  Vi9vamitra’s  sons  may 
quite  possibly  be  the  fact  that  Vi^vamitra  says  to  them 

te  vai  piitrdh  pagumanto  viravanto  bhavibyatha 

ye  md)iarh  me  ’nugrknanto  mravantam  akaHa  mam. 

Of  course  te  and  ye  do  not  mean  ‘ those  of  you  who  but  ‘ ye  because 
but  this  point  ma}'’  easily  have  been  lost,  and  have  assisted  the  framing 
of  the  fiction  of  the  origin  of  the  Andhras,  Pulindas,  &c.,  from  the 
rebellious  sons  of  Vi^vamitra. 

It  appears  to  me  that,  since,  in  the  first  place,  the  prose  adds  nothing 
to  the  verses  that  is  necessary  for  the  sense,  and  since,  in  the  second 
place,  it  contains  a notice  which  is  not  in  harmony  with  the  verses,  it 
is  only  reasonable  to  conclude  that  the  prose  is  later,  and  that  there 
was  once  a metncal  version  in  Gathas  of  this  episode.  But  can  we  go 
further  and  believe  that  this  episode  included  in  it  all  the  Brahmana 
story,  including  Hari^candra  and  Rohita?  Roth  evidently  hesitated  on 
this  question,  and  there  seems  to  me  to  be  no  evidence  on  which  we  can 
find  a positiv’e  answer.  The  verses  in  chapters  13  and  15  are  quite 
different  from  those  in  chapters  17  and  18,  which  are  full  of  references 
to  an  individual  and  clear  action,  while  those  in  the  first  two  chapters 
are  general  in  the  extreme.  Indeed,  so  inappropriate  is  the  exhortation 
to  the  king  to  obtain  a son  in  chapter  13  that  it  is  addressed  to  Brahmans ! 
There  can  therefore  be  only  one  logical  conclusion,  that  the  verses  are 
not  chosen  out  of  a narrative  made  up  apropos  of  Hari^candra,  but  are 
mere  general  maxims  fitted  into  such  a story.  The  same  remark  applies 
to  the  verses  in  chapter  15  on  the  benefits  of  energy,  with  the  solitary 
exception  that  Rohiia  appears  in  one  verse.  This  is  of  course  capable 
of  three  explanations:  (1)  the  verses  may  really  belong  to  a narrative  of 
Rohita  and  Hari9candra,  as  Oldenberg  urges;  (2)  the  name  Rohita  for 
the  king’s  son  may  be  borrowed  from  an  older  verse  where  Rohita  denoted 
some  other  person  altogether ; (3)  the  name  may  have  been  put  in  place  of 
some  other  word  in  a verse,  in  order  to  fit  it  more  closely  into  the  story. 
There  is  no  evidence  in  favour  of  any  of  these  views  which  is  at  all  con- 
clusive, and  therefore  the  question  must  remain  undecided  whether  the 
verses  ever  formed  part  of  the  narrative  of  Qunah9epa. 

It  will  be  seen  therefore  that  the  present  text  is  composite,  and  prob- 
ably not  primitive,  and  that  an  Akhyana  in  the  sense  of  Oldenberg  cannot 
be  found  in  it.  An  Akhyana  essentially  requires  to  fulfil  the  type 
postulated  that  there  should  be  a prose  narrative  explaining  verses,  which 
give  the  chief  points  and  moments  of  the  narrative,  including  especially 

9 [b  o.b.  jf,] 


66 


The  Ritual 


[§  6 


the  speeches  of  the  parties.^  The  verses  in  chapters  17  and  18  would 
be  an  Akhyana  if  they  really  were  accompanied  by  prose  which  did 
explain  and  connect  them,  but  this  as  we  have  seen  is  not  the  csise.  The 
narrative  in  the  preceding  chapters  stands  in  no  such  relation  to  the 
Gathas ; they  are  gnomic  verses,  not  narrative,  not  dialogue  proper,  and 
they  therefore  are  precisely  like  the  form  of  literature  common  later 
in  the  Pancatantra  and  allied  literature,  but  that  form  of  literature  is  not 
the  Akhyana  of  Oldenberg. 

The  legend  of  ^unah9epa  therefore  presents  itself  in  the  following 
stages:  (1)  Qunah^epa  is  rescued  from  some  great  danger  and  stands  as 
a specimen  of  the  results  of  divine  favour  (RV.  i.  24.  12,  13 ; v.  2.  7). 
(2)  This  tale  is  developed  into  the  narrative  of  the  proposal  to  sacrifice 
Qunah5epa  and  his  rescue  and  adoption  by  Vi9vamitra,  the  latter  being 
a very  important  element  in  the  narrative.  This  stage  is  represented  by 
the  Gathas  in  the  Aitareya  Brahmania,  vii.  17  and  18. 

(3)  This  story  is  brought  to  completion  by  the  narrative  of  Hari9candra 
and  Rohita  which  explains  the  reason  for  the  intended  sacrifice  of  Qunali9epa, 
as  it  appears  in  the  Aitareya  Brdhmana,  vii.  13-16.  It  is  impossible  to 
say  whether  this  narrative  is  presupposed  by  the  Gathas  and  whether 
it  ever  existed  in  Gatha  form.  It  is  of  course  obvious  that  some  reason 
must  have  existed  for  the  offering  of  Qunah9epa,  but  that  may  merely 
have  been  an  ordinary  tale  of  the  performance  of  the  human  sacrifice  and 
not  a tale  of  the  extraordinary  and  almost  ludicrous  action  of  Hari9candra 
and  Narada.  Very  probably  the  two  stories  of  Hari9candra  and  his  son 
and  Qunali9epa  have  been  allowed  to  mingle,  as  they  seem  to  belong 
to  different  strata  of  tradition,  the  first  falling  among  the  many  stories 
of  the  sacrifice  of  children  among  the  Semitic  and  other  races,  and  the 
latter  reprobating  the  practice  of  human  sacrifice  as  a custom,  perhaps 
one  specially  favoured  by  the  Angiras  family,  which  was  opposed  by 
other  Vedic  families. 

The  Hari9candra  and  Qunah9epa  legend,  as  we  po.ssess  it,  has  no  trace 
of  hostility  between  Vasi.stha  and  Vi9vamitra,  who  appear  amicably  as 
Brahman  and  Hotr,  at  the  sacrifice ; it  is  left  for  later  texts  from  the 
Harivaii^a  onwards  to  find  in  the  legend  of  Tri9anku,  which  is  a pale 
reflection  of  the  fact  of  (^unah9epa’s  binding  to  these  (h'Upadas,  an  account 
of  the  growth  of  contention  between  the  two  .sages.*  But  to  these  legends 
no  possible  faith  can  be  given.  What  is,  however,  of  interest  is  that  we 
already  find  here  traces  of  the  royal  character  ® attributed  to  Vi9vamitra, 

* Cf.  Pischel,  OrientaJ.  /.tVerafuren,  pp.  167,  1C8 ; ’ See  Roth,  Ind.  Stud.  ii.  121-123;  Keith 

for  a criticism  see  Keith,  JRAS.  1911,  pp.  JRAS.  1914,  pp.  118-126. 

979 seq.;  1912,  pp.  428  seq.  » PB.  xxi.  12.  2 ; Vedic  Index,  810-812. 


67 


§ 6]  The  Story  of  Qunahgepa 

since  the  young  Qunah5epa  is  said  to  succeed  to  the  lordship  of  the  Jahnus 
avS  well  as  the  divine  lore  of  the  Gathinas.  Without  accepting  the 
view  that  this  idea  of  Vifvamitra  is  primitive,  it  is  clearly  to  be  con- 
nected with  the  mention  of  Vi9vamitra  as  a king  of  the  Jahnus  in  the 
Pancaviiica  Brdhmana. 

According  to  the  ritual  as  given  in  the  A^aldyana  Qruuta  Sutra^  the 
sacrifice  begins  with  a Pavitra  Agnistoma  before  the  Phalgunl  full  moon, 
followed  by  a year  in  which  the  four-monthly  rites  are  duly  performed. 
Then  follow  the  Abhisecaniya  and  the  Da9apeya.  The  former  is  an  Ukthya 
with  the  Brhat  as  Prstha  Stotra  and  both  Samans  (i.  e.  the  Rathantara 
in  the  Pavamana),  and  it  is  after  the  Marutvatlya  on  that  day  has  been 
recited  that  the  story  of  Qunah5epa  is  narrated  to  the  king  surrounded 
by  his  children  and  ministers.  This  is  followed  by  seven  days  of  Samsr- 
pestis,  and  then  by  the  Da^apeya.  Then  in  the  bright  half  of  Vai9akha 
occurs  the  Ke9avapaniya,  an  Atiratra  with  the  Brtiat  as  Prstha.  Then 
in  the  bright  half  of  A.sadha  the  Dvyaha  called  Vyusti,  the  first  day  an 
Agnistoma,  the  second  an  Atiratra  with  all  the  Stomas.  Finally  a month 
later  comes  the  Ksatrasya  Dhrti,  an  Agnistoma. 

Much  the  same  account  with  detailed  difierences  is  given  by  the 
Qdukhdyana  Qrauta  Sutra^  which  however  interpolates  a Sautramani 
before  the  Ke9avapaniya.  The  Baudhayana  Qrauta  Sutra  ® also  follows 
the  same  general  outline,  but  places  the  narrative  of  Qunah9epa  during 
the  cooking  of  an  odana.*  Similarly  the  Apastamba  ^rauta  Sutra  ^ and 
the  Kdtydyana  Qrauta  Sutra  ^ inclnde  the  episode  in  their  texts.  There 
is  no  mention  of  it  in  the  account  in  the  Kaufika  Sutra.’’ 

The  Aitareya  confines  its  whole  matter  to  the  solitary  Abhisecaniya 
day  and  adds  a new  form  to  those  of  the  Adhvaryu  texts.  Hence  the 
Abhiseka  is  called  the  Punarabhiseka  (viii.  5)  and  an  account  is  given  in 
vii.  19-viii.  4 of  the  drink  of  the  king  on  the  occasion  of  the  Abhiseka 
and  of  the  litany  of  the  day.  Then  comes  an  alternative  form  (viii.  12-20) 
of  the  Abhiseka,  an  account  of  those  so  anointed  (viii.  21-23),  and  the  text 
concludes  (viii.  24-28)  with  the  Purohita  and  his  functions.  It  may  be 
taken  as  certain  that  it  was  from  the  Aitareya  that  the  Adhvaryu  texts 
took  their  account  of  the  Qunah9epa  episode : all  of  them  mention  the 
response  of  the  Adhvaryu,  and  Apastamba  characteristically  fills  out  the 
story  by  allowing  the  Akhyana  to  have  over  a 100  or  1,000  verses,  possibly 

' ix.  3 and  4 ; Weber,  Rdjasiiya,  pp.  119-123.  * xviii.  19.  10. 

The  plural  Rdjasiiydh  clearly  indicates  ® xv.  6.  1. 

various  forms  as  possible.  ^ xvii ; Weber,  Rdjasiiya,  pp.  140-142 ; Caland’s 

’ XV.  12-16.  view  {Altind.  Zaub.  p.  40,  n.  6)  of  sarvasva- 

’ xii.  jainam  (xvii.  18)  as  containing  a Vrddhi 

‘ 15  and  16.  form  of  ji  is  quite  impossible. 


68 


Language,  Style,  and  Metre ' [§  7 

by  a tenfold  recitation.  The  ceremony  in  the  Aitareya  (viii.  5-11)  is  in 
many  respects  less  elaborate  than  that  of  the  Yajurveda,  but  a conclusion 
as  to  a temporal  relation  would  be  risky. 

§ 7.  Language,  Style,  and  xMetre. 

A.  Language  of  the  Mantras. 

The  two  Brahmanas  present  in  essentials  a common  language,  a living 
prose  considerably  anterior  to  the  stage  of  the  language  presented  in  the 
grammar  of  Panini.  There  are  many  distinctions  in  the  use  of  phrases  in 
the  two  works,  and  even  between  the  different  parts  of  the  Aitareya,  but 
these  are  of  minor  importance.  On  the  other  hand,  the  Mantra  material 
must  be  carefully  distinguished;  it  is  comparatively  brief  in  extent,  and 
falls  into  two  distinct  divisions.  The  first  of  these  is  Rgvedic  citations, 
which  are  normally  short,  merely  the  first  few  words  (Pratika)  of  the 
verse  meant  being  alluded  to,  though  both  texts  to  emphasize  a point  at 
issue  do  not  hesitate  to  cite  the  whole  of  a verse.  The  second  division 
is  that  of  the  prose  formulae  and  the  metrical  formulae,  which  appear  in 
a limited  degi-ee,  and  in  the  case  of  the  Aitareya  the  Gathas,  of  which 
there  are  a considerable  number,  mainly  in  the  story  of  Qunahfepa,  but 
also  in  the  account  of  the  Agnihotra,  the  great  consecration,  &c.  There 
is  no  reasonable  ground  to  doubt  that  this  material  is  normally,  if  not 
absolutely  always,  older  than  the  prose  text,  and  it  is  certain  that  it 
yields  a very  large  number  of  unusual  and  archaic  forms.*  Thus  the 
Gathas  of  the  Qunahjepa  episode  are  perfectly  clearly  from  their  content 
older  than  the  prose  text  appended,  and  in  their  forms  they  show  a prodi- 
gality of  rarities  compared  with  the  prose  text.  The  KauMaki  in  keeping 
with  the  brevity  of  its  style  quotes  very  few  verses  indeed,  and  of  these 
one  (xxvii.  1)  has  long  been  treated  by  the  editors  as  prose,  and  a similar 
fate  has  befallen  some  verses  in  the  Aitareya  (viii.  25  and  27). 

Here  and  there  in  the  prose  of  the  account  of  the  Purohita  in  the 
Aitareya  (viii.  25,  27)  can  be  detected  signs  of  a metrical  account,  from 
which  the  prose  has  freely  borrowed,  but  there  is  no  possibility  of  re- 
covering more  than  an  occasional  line  of  such  verses.  Prose  Mantras  are 
not  numerous  or  important  with  the  exception  of  those  regai-ding  the 
actual  cutting  up  of  the  victim  which  are  given  in  the  A itareya  [u.  6 and  7) 
with  greater  completeness  than  in  the  KausUaki. 

The  forms  in  Rgvedic  verses  need  not  here  be  noted,  but  in  the  other 
Mantra  material  mention  should  be  made  of  the  verbal  forms  smasi  (AB. 


* Cf.  Keith,  Taittirhja  Sarhhita,  i.  clxi. 


§ 7]  The  Language  of  the  Mantras  ^>9 

vii.  18.  3);  vidmasi  (ib.  7);  sthana  (ib.  17.  7);  ^ere  (ib.  15.  2);  and  of 
the  infinitives  and  subjunctives  ahhicaatdl  and  apahardt  (v.  30.  11)  in 
a main  clause  and  krnavdtha  after  yat  (ii.  7).  In  AB.  vii.  15.  3 the  use  of 
cardti  with  a number  of  presents  is  regarded  as  .suspicious  by  the  com- 
mentators, and  Aufrecht  goes  so  far  as  to  suggest  a metrical  ground  for 
the  change,  but  the  passage  really  allows  or  even  requires  a futural  form. 
In  vii.  17.  6 jnapayd  is  regarded  normally  as  an  imperative  with  a 
lengthened,  but  this  sense  is  very  doubtful.  On  the  other  hand,  the  prose 
of  the  direction  for  the  cutting  up  of  the  victim  provides  a large  number 
of  examples  of  the  use  of  °tdt  as  an  imperative  ending  of  the  second 
person,  including  nidkaltdt,  gamayatdt,  anvavasijatdt,  dchyatdt,  utkhid- 
atdt,  krnutdt,  uccydvayatdt,  khanatdt,  samsi'jatdt.  This  passage  (AB. 
ii.  6)  presents  also  the  rare  form  vdrayadhvdt  for  °tdl.  In  the  second 
plural  we  have  in  AB.  vii.  17.  7 n'notana.  The  AB.  has  the  irregular 
optative  vpijiyam  (cf.  avapadyeyam  in  viii.  23)  and  the  impossible 
ajdyethah  (viii.  15). 

The  aorist  is  represented  by  akartu  (vii.  18.  5)  and  adarqah  (vii.  17.  3) 
for  which  the  Qankhayana  version  has  adrdkpih,  and  perhaps  by  alapsatu 
(vii.  17.  3). 

The  second  future  appears  in  upetd  (vii.  18.  7),  a variant  of  upaitd  rathei- 
than  a second  plural,  for  which  the  context  presents  no  legitimate  use. 

The  perfect  appears  in  cucruma  (vii.  15),  a use  which  is  never  in  the 
first  person  common  and  in  Panini  is  proscribed  in  normal  cases. 

The  desiderative  yields  the  form  didd^itha  (viii.  21.  10)  for  which  the 
^atapatha  Brdhmana  substitutes  manda  didtha,  but  which  the  pauMayana 
^rauta  Sutra  confirms.  It  also  gives  prusisvktsdni  (after  no)  in  KB. 
xxvii.  1 (Aufrecht^  conjectures  sisaksdni). 

Most  interesting  of  all,  perhaps,  is  the  colloquial  form  ydm-ak-i  found 
in  the  last  cited  passage  of  the  KausUaki,  which  is  a diminutive  form  of 
the  verbal  form  ydrtii. 

The  constructions  of  note  are  jjurd  adbhyd  api^asak  (AB.  ii.  6),  and 
md  rdvista  . . . ned  vas  tolce  tanaye  ravitd  ravat  (ii.  7)  where  the  first  verb 
is  from  the  root  = ‘ cut  ’,  and  the  second  from  that  = ‘cry’  and  where  the  use 
of  the  negatives  is  of  interest.  In  AB.  v.  30  is  found  the  use,  frequent 
later,  of  the  optative  in  similes : yathd  ha  vd  sthurinaikena  ydydt  . . . 
evam  yanti,  and  the  regular  verse  use  of  the  perfect  in  narrative  in 
apa  yo  jahdra  (v.  30.  11). 

The  normal  forms  offer  some  of  interest  such  &s  jandsah  in  AB.  v.  30.  6, 
and  the  very  curious  form  in  AB.  ii.  6 pracaad  bdhu  cold  dosani  ka^ape- 
vdacdchidre  aronl  kavasoru  parnasrekdsthlvantd.  These  forms  are  very 
' ZDMG.  x.\xiv.  175,  176 ; Keith,  JRAS.  1915  pp.  502,  603. 


70 


Language,  Style,  and  Meter  [§  7 

striking  in  their  antiquity  and  show  that  the  prose  Mantras  are  not 
recent.  The  Gathas,  however,  yield  (AB.  vii.  18.  9)  the  remarkable  form 
Gdthindm,  which  the  occurrence  of  Gdthindh  just  before  leads  us  to  recog- 
nize as  a real  genitive  plural  in  dm,  for  which,  as  for  the  duals  in  d of 
the  prose  Mantras,  the  Brahmana  text  offers  nothing  parallel.^ 

The  case  uses  are  not  remarkable  for  novelty ; the  root  sthd  is  found 
in  close  proximity  with  the  locative  in  the  sense  of  ‘ adhere  to  ‘ accept  ’ 
(AB.  vii.  18. 3),  and  with  the  dative  as  ‘ acknowledge  ’ (ib.  8).  The  ablative 
with  vr  has  the  natural  sense  of  ‘ prefer  to  ’ in  AB.  vii.  17.3.  In  AB.  vii.  17.  7 
aamjndndnesu  vai  hruydt  would  present  difficulties,  but  hruydk  occurs 
in  the  QQS.  and  the  conjecture  samjndnam  is  essential  as  the  form 
mmjndndnet^u  is  quite  impossible. 

B.  Language  of  the  Prose. 

In  the  case  of  the  Rgvedic  verses  cited  not  rarely  the  prose  repeats 
them  in  the  text  while  explaining  the  verse.  It  is  impossible  to  regard 
the  forms  thus  quoted  as  being  valid  examples  of  what  the  prose  would 
use,  and  the  point  though  obvious  is  not  unimportant  as  it  has  in  some 
measure  misled  Liebich  in  his  account  of  the  irregularities,  i.  e.  deviations 
from  Panini,  of  the  Aitareya  Brdhmana,  although  he  himself  quite 
properly  treats  the  Gathas  as  sui  generis,  and  older  than  the  prose.  Thus 
we  must  not  credit  the  Brahmana  with  mumugdhi  (iii.  19. 17)  for  it  comes 
straight  from  the  verse  RV.  x.  73.  11.  Nor  is  sarhci^ddhi  (i.  13.28)  any 
value  for  the  Brahmana  as  it  is  from  RV.  viii.  42.  3.  Again  in  ii.  2.  21  we 
have  Icrdhl  na  urdhvdh  carathdya  jlvase  explained  in  the  identic  words, 
but  with  carandya ; are  we  to  believe  that  this  shows  that  krdkl  was 
a form  approved  by  the  Brahmana  for  prose  1 The  answer  is  clearly  no, 
but  that  the  only  word  changed  in  the  version  is  the  obscure  one  carathdya 
which  is  made  simple  by  carana  being  substituted,  Icrdhl  being  far  too 
well  known  to  need  explanation,  and  the  Brahmana  not  aiming  at  a philo- 
logical commentary.  The  same  phenomenon  meets  us  again  in  iii.  22.  4 
where  yad  %m  u^masi  kartave  karat  tat  (RV.  x.  74.  6 c?)  is  explained  as 
yad  evaitad  avocdmdkarat  tat ; whatever  we  may  think  of  this  version 
it  seems  that  the  Aitareya  took  the  text  as  kartave  'karat,  but  in  any 
case  to  take  akarat  as  a Brahmana  form  on  the  strength  of  this  passage 
cannot  be  justified.  Another  illustration  of  the  importance  of  discrimi- 
nation is  to  be  seen  in  ii.  2.  5,  when  yad  urdhvas  tisthd  dravineha  dhattdt 
yad  vd  ksayo  vrdtur  asyd  upasthe  (RV.  iii.  8.  1)  becomes  in  free  rendering 

' In  PB.  xviii.  10  bharatdm  pratidanddh  brdh-  meant,  governed  by  the  effect  of  prati  in 

mandh  probably  bharatdn  can  bo  taken  as  the  compound. 


§7] 


71 


Language  of  the  Prose 

yadi  vu  tisthdsi  yadi  ca  (^aydsai  draviruxini  evdsnidan  dluitldt.  It  is  idle 
to  treat  these  as  Brahmana  forms ; it  would  else  be  incomprehensible 
that  the  forms  should  never  occur  in  any  Brahmana  passage  proper : the 
use  of  a subjunctive  with  yadi  and  the  use  of  the  imperative  in  tdt  are 
not  found  elsewhere  in  the  Aitareya,  but  they  show  that  the  compiler 
of  the  text  knew  the  correct  full  forms  of  the  subjunctive,  and  could 
replace  them  in  the  text. 

Of  the  forms  that  are  really  characteristic  of  the  Brahmana  pro.s(‘ 
the  most  conform,  of  course,  to  the  norms  of  Panini ; there  are  certain 
regular  deviations,  and  also  a small  number  of  forms  which  cannot  be 
regarded  as  anything  but  wholly  irregular,  and  open  perhaps  to  suspicion 
as  being  mere  errors  of  a tradition  which  allowed  almost  any  irregularity 
in  the  sacred  text. 

^ (1)  Euphonic  Combination. 

1.  The  Sandhi  of  au  is  dv  before  vowels  other  than  u and  d before 
u in  both  Brahmanas  as  also  in  the  Aitareya  Aranyaka  (i.  3.  5 ; 4.  2 ; 5.  1 ; 
iii.  2.  4,  6):  so  the  AB.  has  a^ind  udajayatdm  acvindv  dcnuvdtdm 
(iv.  8.  4) ; acvindv  indram  (iv.  8.  2) ; aa)ind  ucatuh  (vii.  16) ; dvd  uhhayoh 
(viii.  5).  The  KB.  has  harhismuntd  utsrjati  (v.  7 ) ; td  uktau  (vii.  2) ; 
vyudhasamudhd  upayanti  (xxvii.  7) ; devd  updhvayante  (viii.  7),  &c. 

2.  The  Sandhi  of  d with  r is  ^ ; thus  in  AB.  prathama  rk,  iii.  35 , 
pita  rbhun,  vi.  12;  yatha  rsabham,  vi.  18,  21,  22;  yatharsi,  ii.  4;  iv.  26; 
in  the  KB.  there  is  only  nesta  rtvijdm,  xxviii.  3.  The  QQS.  i.  4.  5 has,’ 
however,  pracdsta  dtmand  and  it  is  conceivable  that  in  vacasa  ubhe, 
KB.  xxvi.  14,  we  have  a case  of  Sandhi  of  d = a,  for  the  MS.  M reads 
vacasd. 

3.  The  Sandhi  of  a with  r is  ar,  but  sometimes  r stands ; thus  ca 
rsayah,  AB.  i.  27 ; ii.  1,  13;  iii.  25;  vi.  17,  32;  asya  ream,  iii.  17 ; adma 
rk,  iii.  23 ; Qrautarsih,  vii.  1 ; sarparsih,  vi.  1.  On  the  other  hand,  as 
Aufrecht^  points  out,  in  the  Gatha  (vii.  17)  Bharatarsabha  is  written  but 
must  be  pronounced  Bharatarsabha. 

4.  The  effect  of  r in  lingualizing  n is  seen  in  AB.  i.  13  and  30  in  the 
phrase  brahmaivdsmd  etat  pnirogavam  akar  iia  vai.  The  use  is  very 
strange  and  Sayana  does  not  comment  on  it.  Parallel  to  this  silence  of 
Sayana’s  is  his  silence  regarding  mahdiiagnl  in  i.  30,  which  is  read  by  the 

' See  Hillebrandt,  (^dnkhdyana  Qrauta  Sutra,  i.  ix.  308,  309)  exaggerates  the  fiequency  of 

246.  the  use  of  a + r. 

- Aitareya  Brahmana,  p.  427 ; Weber  (Jnd.  Stud. 


72 


Language,  Style,  and  Metre  [§  7 

great  weight  of  authority,  though  not  by  the  Bibl.  Ind.  ed.  and  the  Anand. 
ed.  (which  admits  it  as  read  in  five  of  its  MSS.),  but  in  the  latter  case  the 
lingualizing  has  no  excuse,  and  is  really  parallel  to  the  forms  ninyuh,  a 
V.  1.  in  KB.  XXX.  6,  and  parininyuh,  a v.  1.  in  xxviii.  2. 

5.  In  yacas  klrtim  in  AB.  vii.  23  and  24  the  retention  of  s is  noteworthy, 
but  the  phrase  is  taken  from  a prose  Mantra  and  proves  nothing  for  the 
Brahmana  which  does  not  use  that  Sandhi  elsewhere.  Similarly  the  forms 
urukam  and  bahura  in  AB,  ii.  7 and  18  cited  by  Aufrecht*  for  I being 
in  place  of  r occur  only  in  Mantras.  But  the  other  cases  cited  by  him, 
romdni,  ii.  9,  and  cithirdni,  iii.  31,  are  clear  cases. 

6.  The  lengthening  of  final  vowels  of  particles  survives  in  the  AB.  in 
ati  tu  tarn  arjdtai,  iii.  42,  where  emphasis  is  meant ; vy  u muncante,  vi.  23, 
and  m viva  nardet,  vi.  32,  where  doubt  as  to  the  reading  is  needless, 
KB.  has  nothing  parallel.  Internally  the  lengthening  is  found  in  pratyava- 
ruhya,  AB,  viii.  9;  paricesa,  vii.  5,  and  in  a compound  in  uttaravedindbhi, 
i.  28,  which  contrasts  with  vedi  regularly  in  the  text.  In  KB.  xxiii.  5 
pratisdram  occurs. 

7.  The  forms  avdksam,  AB.  i.  28,  and  enk^va,  viii.  9,  show  k for  t and  are 
anomalous.  The  first  is  a verbal  play  on  vdc,'^  the  second  possibly  an 
incorrect  restoration  of  a Prakritism  for  entsva. 

8.  In  AB.  iv.  17  parydna  is  found,  and  in  iv.  5 paryat  in  some  MSS. 
In  KB.  xvi.  5 paryajet  is  a v.  1. 

(2)  Accidence, 

1.  From  stems  in  a is  found  in  AB.  iv.  15.  1 stomebhih.  This  is  an 
extraordinary  form  for  prose. 

2.  From  stems  in  a the  ablative  and  genitive  are  as  in  other  Brahmanas 
found  in  ai ; but  the  normal  forms  in  dh  also  occur  ; thus  in  the  gen. 
aputdyai,  AB.  vii.  27,  but  pathydydh  bvasteh,  i.  9 ; and  the  abl,  asydh,  i.  23  ; 
pratisthdydh,  iii.  14.  So  the  KB.  ha,s  jirndyai  (abl.)  xviii.  7 ; vidydyai  (abl. 
orgen.),  vi.  10;  vidydyai  (gen.),  vi.  11,  and  etasyai  similarly. 

The  AB.  has  in  vi.  15  the  apparently  contracted  instrumental  jagat- 
kdmyd,  which  is  a very  rare  form  in  prose.  Aufrecht  ^ cites  a parallel 
mitrakrtyd  in  iii.  4,  but  this  is  naturally  taken  as  from  mitrakrti;  KB.  havS 
no  parallel  form  of  this  kind. 

8.  The  stems  in  i and  i present  as  usual  ai  as  the  normal  ablative  and 
genitive  form,  but  not  the  exclusive  form  of  ablative  and  genitive.  So 
abhibhutyai  rupam,  AB,  viii.  2 ; gdyatryai  ca  jagatyai  ca  (gen.),  iv.  27 ; 

’ Op.  cit.  p.  428  ; cf.  Wackernagol,  Altind.  Oramm.  i.  216. 

- BOhtlingk,  BKSGW.  16  Doc.  1900,  p.  426,  denies  even  this. 

* Aitareya  Brahmana,  p.  428. 


§7] 


Accidence : Nouns 


73 


tatyai,  vi.  20  ; hut  ydyatr yak,  jayatydh  (gen.),  vi.  32  ; nirrtydh,iv.  10.  The 
KB.  has  ‘f^ajdtyai  (gen.),  iv.  6 ; v.  4 ; xv.  4 ; ahhikrdntyai,  viii.  2 ; apracut- 
yai,  xxii.  1 ; brhatyai  (abl.),  xxiv.  5 ; but  according  to  Lindner  in  xii.  1 
istydh  (abl.),  but  this  is  a very  doubtful  reading.  In  vi.  10  and  11  truyyai 
is  abl.  or  gen.  and  gen.  respectively. 

4.  The  datives  of  stems  in  i always  have  ai  in  both  Brahmanas ; as  in 
dhrtyai,  guptyai,  abhijityai,  opahatyai,  avaruddhyai,  dptyai,  updptyai, 
samtatyai,  samadyai  and  others;  rarer  forms  are  ctsammugdkyai, 
KB.  xxiii.  4 ; sp^’dyai,  xxiv.  8. 

5.  Stems  in  i when  feminine  vary  as  to  the  use  of  the  feminine  endings 
in  cases  other  than  the  dative ; thus  the  AB.  has  as  gen.  t^vasteh,  i.  9,  as  abl. 
vedeh,  vi.  3;  vii.  27;  devayonyai,  iii.  19;  and  as  loc.  not  only  dhutydm, 
kxriydm,  yonydm,  but  also  istau,  {avayonau,  KB.  xxv.  8) ; while  hhumydm 
in  viii.  8 is  followed  by  hliumau  in  viii.  9.  The  KB.  has  dtmasamskrteh  and 
prduasamiikrleh  (abl.),  xx.  3 ; criyah  (gen.),  xxiv.  9 ; criyah  (abl.)  with 
ariydm  (loc.)  in  iii.  17 ; criydm,  xviii.  9 ; xxix.  5 ; vedydm,  iii.  9,  and 
apracyutydm,  xxv.  7 and  often. 

6.  Other  abnormalities  in  the  i declension  are  few ; tiraccih  (nom.)  in 
AB.  iv.  25. 10  has  a parallel  in  vi.  32.  3 and  idih  in  KB.  vi.  15.  In  AB.  ii.  4.  2 
dpriyah  is  the  nom.  of  dprl  as  elsewhere  ; in  iii.  27  samdvajjdmlbhydni  and 
saondvajjdmibhih  both  occur.  In  KB.  v.  7 patnyah  is  accusative  in  all 
MSS. ; aksarapanktayah,  xvi.  8 ; hut  panktxh  nom.  in  xviii.  3 ; dydvdprthivi 
in  AB.  iv.  27  is  traditional ; dydvd  there  seems  used  as  a nom.  fern. 

7.  Stems  in  u yield  only  samcityai,  AB.  i.  27 ; tanvah  as  acc.  in 
AB.  i.  24  and  ii.  4. 

8.  Of  consonantal  stems  may  be  noted  the  fact  that  vichanddh  is  used 
as  a neuter  in  AB.  v.  4,  and  that  in  iii.  10  pe^as  and  peca  alternate 
as  bases,  indicating  the  constant  tendency  of  confusion  between  them. 
Similarly,  while  in  KB.  xxx.  5 the  age  of  the  cow  and  man  contemplated 
by  Aita5a  are  fixed  at  catdyus  and  sahasrdyus,  in  AB.  vi.  33  the  terms  are 
catdyu  and  sahasrdyu.  In  AB.  viii.  17  dpah  is  as  often  accusative. 

9.  In  stems  in  an  the  locative  has  either  an  or  ani  on  no  clear  principle. 
Thus,  beside  ahan  (especially  with  adjectives)  as  in  samdne  'han,  iii.  47  ; 
catui'vince  'kan,  vi.  23 ; parame  vyoman,  dtman,  ^xrsan,  sdman,  occurs 
ahani,  iv.  31,  32;  v.  2.  So  the  KB.  has  dtman,  iii.  7;  v.  4;  vii.  1 ; ix.  6, 
and  often,  especially  in  the  phrase  dtman  dhd ; ahan,  ii.  8 ; xxv.  9 ; 
xxvi.  7,  and  elsewhere,  but  also  ahani ; ^Irsan,  ii.  8 ; parvan  parvan  (6w), 
xxiii.  4.  But  beside  dtman  occurs  brahmani. 

The  neuter  occurs  in  the  masculine  form  in  AB.  iv.  2,  when  bhrdtrvyahd 
is  applied  to  the  Saman. 

10.  From  stems  in  aflc  the  one  form  of  note  is  the  neuter  pardn  as 

10  [H.O.t.  2»] 


74 


Language,  Style,  and  Metre  [§7 

often,  in  AB.  iii.  46  {ter).  The  proposal  of  Liebich  to  take  it  as  an 
adverb  in  AB.  viii.  28  in  the  phi’ase  pardn  jighyati  is  not,  however, 
probable.  Both  Brahmanas  use  pardncin  as  well  as  pardfic. 

11.  The  superlative  with  double  ending  occurs  in  hcdisthatama,  in 
AB.  iii.  46,  whereas  balistka  alone  appears  in  ii.  36  and  vii.  16.  Note- 
worthy are  the  comparatives  updptatardni,  KB.  xv.  5 ; abhidhdnatare, 
xiii.  5. 

12.  In  numerals  occur  the  irregularities  trayastriii^atyd,  AB.  v.  32; 
saUrin<^atam  ekapaddh,  vii.  1.  Here  may  also  be  noted  the  readings  of 
the  MSS.,  catuhsastim  kavacina  dsuh,  AB.  iii.  48,  and  partmcarah  sastis 
trlni  ca  ^atdny  dhrtya,  vii.  2,  where  the  base  partmcar  is  very  unusual 
and  where  the  syntax  is  impossible.^  Weber  naturally  suggests  the 
necessary  alteration  in  each  case,  and  no  doubt  this  is  correct.  The  KB. 
has  dvdpancd^au  in  xviii.  3 = 51st  and  52nd  as  usual,  and  saptatim 
anustubhah  saptatim  p>anktih  as  a nom. 

13.  The  pronoun  shows  few  anomalies,  yuvam  occurs  in  AB.  ii.  22.  10, 
and  asmdka  in  kah  svit  so  'smdkdsti  virah,  vii.  27.  2,  where  there  is  no 
metrical  necessity.^  But  elsewhere  dvdm  only  appears,  enat  occurs  as  a 
nominative  in  AB.  vii.  22  ; tad  enat  prltam  ksatrdd  gopdyati,  and  also  in 
KB.  xxii.  1 : tasmdd  enau  prathamav^  casyete ; in  both  cases  of  coursi' 
perhaps  erroneously.® 

14.  In  the  classes  of  verbs  the  chief  irregularities  are  the  use  of  tdsti, 
AB.  ii.  4.  13,  in  an  etymology  of  Tvastr  as  a verb  of  the  second  class ; the 
same  is  the  treatment  of  kseti,  v.  21.  2,  17,  and  parikseti,  vi.  32.  11,  14. 
Possibly  here  must  be  reckoned  prajighyati  in  AB.  viii.  28,  but  Bohtlingk 
reads  jigdti  and  Liebich  ^ desires  to  take  the  form  as  a third  plural  of  hi 
as  a third  class  verb,  nihnavate  in  AB.  i.  26  is  a mere  misreading  for 
nih/nuvate,  but  nihnave  occurs  in  a Gatha  in  vii.  17,  where  Liebich  ® would 
read  nihnuve. 

15.  The  omission  of  the  augment  in  the  imperfect  is  fairly  common  in 
the  Aitareya  and  is  also  found  in  the  KausUaki.  The  examples  are  iksata, 
AB.  iii.  21.  4 ; 45.  8 ; nyubjan,  vii.  30. 3 ; anvavayuh,  vi.  14. 10 ; prajanayan, 

ii.  38;  pratyuttabhnuvan,  iv.  18.  5,  6;  samsthdpayan,  ii.  31.  4;  visraiisata, 

iii.  27.  1 ; viharanta,  ii.  36.  2.  Two  other  cases  are  not  real  examples, 
namely  in  vii.  1 for  uccakrdmat  must  be  read  uccakrdma,  and  in  iii.  30  foi’ 
vdci  kalpayisan  must  be  replaced  avdcilcalpayisan.  In  one  case  the  augment 
is  wholly  misplaced,  udaprapatat  in  iii.  33,  where,  however,  Aufrecht’s 


‘ Biihtlingk,  BKSGW.  15  Dec.  1900,  p.  414, 
insists  on  reading  catuhtatHh  and  sattim, 
on  the  ground  that  Sayana  ignores  the 
irregularities  ; but  this  is  not  at  all  con- 
clusive. 


» Bohtlingk,  BKSGW.  15  Doc.  1900,  p.  119, 
reads  asmako. 

’ Bohtlingk,  ibid.  p.  418,  roads  elaf. 

♦ P&nini,  p.  76. 

* Op.  cit.  p.  77. 


§7] 


A evidence : Pronouns  and  Verbs 


75 


correction  ada'patat  seems  essential.'  The  KB.  has  vimadan,  xxii.  G (v.  l.)\ 
'imityutkmmata,  xxiii.  4 (v.  1.) ; apaspi'nvata,  xxiv.  3 ; namnamuh,  as  a v.  1. 
in  xii.  1 {aiutmnamuh,  AB.  ii.  20). 

IG.  In  the  present  indicative  the  AB.  has  the  common  forms  ice, 

i.  IG.  4;  30.  3 ; and  duhe,  vi.  3.  2 ; it  has  also  cere  (for  cerate)  in  v.  28,  a form 
occurring  also  in  a Gatha  in  vii.  15.  amismusi  in  AB.  iv.  5.  5 is  a very 
odd  form  for  prose,  though  it  occurs  with  vidmasi  in  Gathas.  In  v.  2 the 
KB.  has  ice. 

9 

17.  In  the  imperfect  indicative  there  are  more  anomalies.  The  tendency 
to  transfer  roots  to  the  first  class  is  seen  in  upa^yrdyata,  iii.  39.  2 ; ahhy- 
uhunat,  iv.  3.  2 ; acayut,  iii.  15. 1.  From  the  third  cla.ss  come  adidet,  iii.  34. 1, 
in  an  etymology  and  therefore  not  to  be  pressed;  abhyu.^umvuh,  iii.  32.  3. 
In  the  ninth  class  grh  has  bh  in  pi'atyayrbhnan,  vi.  35.  8,  9 ; tiamayrbhndt, 
iii.  26.  2 ; 27.  1 ; uijasamayrbhiidt,  26.  2.  The  KB.  has  ahriMt  in 
a doubtful  passage,  xxiv.  1.  The  AB.  text  has  the  extraordinary  form 
apdhatu,  iv.  25.  3,  for  the  proper  apdyhnata  found  elsewhere  in  the  AB. 
In  AB.  viii.  15  ajdyethdh  in  a quasi-Mantra  is  impossible.  In  v.  11 
praujjyanta  occurs  awkwardly  as  a passive  for  prdvajxm. 

18.  In  the  optative  the  tendency  to  carry  over  the  roots  to  the  first 
class  is  seen  in  prdnet,  abhyapdiiet,  AB.  ii.  21.  3;  pratiimndhet,  vi.  34.  4, 
and  in  inimet,  KB.  x.  1.  In  AB.  viii.  15  the  most  improbable  Mantra  forms 
tr/'ijiyam  and  in  viii.  23  the  prose  avapadyeyam  occur.  Both  Brahmanas 
agree  in  the  use  of  i for  e in  the  verbs  of  the  first  conjugation,  especially 
in  the  causative  form ; the  occurrences  are  dhvayita,  AB.  iv.  7.  3 ; vydhva- 
yita,  iii.  19.  10;  vi.  21.  12;  kdmayita,  iii.  45.  7;  djjayita,  KB.  iv.  4; 
kulpayita,  xix.  10.  They  also  agree  in  the  use  of  iynh  for  iyuh  in  AB. 
V.  9.  5 ; KB.  XXX.  6 . The  pi'ecative  proper  is  seen  in  bhak^ista,  AB.  vii.  18; 
udydsam,  KB.  xxviii.  1.  In  AB.  viii.  2S  jdgriydt  is  read  for  jdgrydt,  which 
Bohtlingk  insists  on  reading. 

19.  Of  the  subjunctive  there  are  a considerable  number  of  forms,  but 
those  in  the  KB.  are  in  comparison  few.  Those  in  the  prose  of  AB.  are 
tisthdsi,  ii.  2,  which  is,  however,  as  noted  above,  merely  a paraphrase  of 
tisthdh  in  the  RV. ; prajdadtha,  i.  7 ; juhuvdtha,  v.  32 ; asat,  ii.  87 ; 11.  12 ; 
13.  8;  iii.  43.  6;  viii.  1.  5 ; 4.  5;  atikrdmdt,  i.  24;  pratitispidt,  iv.  25;  gachdn, 

ii.  12  ; nirhaimn,  viii.  6 ; caydsai,  ii.  2 ; arjdtai,  iii.  42 ; samgachdtai,  i.  24  ; 
samtisthdtai,  viii.  9;  haratai,^  34;  asydthdh,  vi.  30;  for  arjasi,  iii.  42, 
Aufrecht  suggests  arjdai.^  To  this  list,  from  which  the  Gatha  forms  are 
omitted,  should  be  added  adan,  viii.  22.  4.  The  KB.  has  asat,  viii.  9 ; 

* Bohtlingk,  p.  416,  prefers  the  view  of  Weber,  * Bohtlingk,  BKSGW.  14  Dec.  1900,  p.  414^ 

Ind.  Stud.  ix.  270,  °apravata.  prajanayan  restores  hardtai. 

renders  fansan  and  is  prob.  injunctive.  * Or  arjasva,  Bohtlingk,  p.  416. 


76  Language,  Style,  and  Metre  [§  7 

xxvii.  6;  vaiichdn,  xxv.  15;  udyachdte,  xviii,  5;  pravartantai,^  xiii.  5; 
asatah,  viii,  8. 

20.  The  injunctive  is  rare  in  its  use ; it  is  normally  used  with  md, 
bibhita,  ii.  16 ; ydtayan,  i.  13.  12  (the  only  imperfects) ; anuvocah,  pracdrdh, 
i.  13. 12 ; vadisuh,  ii.  31.  4 ; parigdta,  vi.  33  ; bhut,  vi.  1 ; hiiisth,  KB.  xii.  3 ; 
mandhvam,  xxx.  5 ; anupravadisma,  AB.  ii.  15.  13 ; anuvddisma,  v.  22.  5, 
where  the  difference  of  quantity  in  vad'  is  noteworthy.  Where  the 
clause  is  positive  the  only  probable  case  is  anuparydguh,  iii.  28.  1,  and 
prajanayan,  ii.  38.  8,  merely  represents  caiisan  in  the  Mantra. 

21.  The  aorists  are  numerous  and  mainly  regular;  the  following  are  in 
point  of  form  noteworthy  ; aydhsi,  AB.  ii.  40.  3 ; ajudsam,  vi.  34.  3 ; praty- 
arautsi,  vi.  34.  4 ; asakthdh,  vi.  33.  4 ; ajnata,  vii.  14.  5,  7 ; prdvdrksth,  vii. 
26.  6 ; adruksah,  viii.  23.  10  (perhaps  a misreading) ; strange  are  ajagra- 
bkaisam,  vi.  35.  21 ; paryagrahaisam,  vi.  24.  16,^  in  which  the  use  of  ai 
for  I is  strange,  while  the  use  of  bh  for  h is  paralleled  by  the  imperfect 
forms  noted  above.  In  AB.  i.  20.  3 ndbheh  is  given  as  a derivation  for 
ndbhi : it  cannot  really  be  regarded  as  a genuine  form  for  the  AB.,  and  the 
sense  is  uncertain.  The  KB.  has  asicdmahai,  vi.  1,  which  is  an  impossible 
form,  dpati,  xiv.  2,  may  be  noted.  In  the  earlier  part  of  the  AB.,  while 
the  irregular  forms  common  later  do  not  occur  freely,  there  are  found  akar, 
i.  13.  4 ; 30.  5 ; ii.  33.  5 ; akrata,  i.  23. 1 ; ii.  23.  3 ; iii.  33.  3 ; adrdk,  i.  6. 11 ; 
in  vi.  24.  13  akar  by  its  parallelism  with  avadhlh  is  .shown  to  be  second 
person.  In  accordance  with  its  later  character  is  the  fact  that  KB.  shows 
hardly  any  of  these  short  forms  of  the  aorist  in  s without  I (Whitney,  Sansk. 
Gramm.  § 888). 

22.  The  perfect  is  not  very  common  in  the  AB.  i-v  but  is  frequent 
thereafter  and  is  very  common  in  the  KB.  Rare  or  unusual  forms  are 
very  rare;  but  the  AB.  has  sam  . . . vidre,  i.  17.  15 ; samjabhruh,  i.  18.  1 ; 
apinahyuh,  vi.  1 ^ ; niniyoja,^  vii.  16. 1 ; the  last  phrase  is  impossible ; and 
dmantraydm  dsa,  vii.  14.  8 ; 17.  7 (where  the  QQS.  has  cakre).  Further, 
for  the  absurd  prdpat,  vii.  14.  8,  prdpa  is  necessary,  and  for  uccakrdmat, 
vii.  1,  uccakrdma.  The  AB.  has  dddhdra,  iv.  12.  8;  v.  4.  15 ; 5.  3 ; 6.  12 
and  often  ; blbhdya,  v.  25.  17  ; dldhdya,  i.  28.  9;  ii.  40.  2 ; 41.  4 ; iii.  8.  2 ; 
iv.  11.  8. 

23.  Of  participial  forms  are  noteworthy  cocatyah,  AB.  iii.  36  ; vadatyah, 
vi.  27.  10 ; 32.  3 ; shdsatyah,  iv.  17.  2.®  In  AB.  vii.  16  nih^dna  is  recorded, 
but  is  clearly  wrong.  Of  perfect  participles  are  noteworthy  beside  cakruae, 

' Cf.  Aardtai above  ; Whitnoy,  SawsA'.  Gr.  § 737.  apinehuh.  is  read  by  Bbhtlingk,  BKSQW. 

® Cf.  Bbhtlingk,  ZDMG.  liv.  611,  who  reads  16  Dec.  1900,  p.  414. 

agrbhdyann  esdm  {cf.TB.i.S.  27)  and  partja-  * niyuyqja,  Weher,  hid.  Stud.  ix.  31B. 

f/rahHam.  * BOhtlingk  restores  the  missing  e. 


77 


§ 7]  Accidence  : Verbal  forms 

AB.  V.  24.  3,  ohusi,  KB.  xxvii.  I ; sasi'jdnam,  AB.  iv.  28.  1 ; vividdimh, 
V,  28.  5 ; riricdnah,  KB.  x.  3 ; vijigydndh,  AB.  iv.  31.  1 ; abhisisicdna, 
viii.  6.  11.  In  grbhltah,  AB.  ii.  1,  bh  appears  for  h. 

24.  The  infinitive  in  tu7n  occurs  in  both  te.xts,  but  not  freely;  that  in 
toh  is  common  in  the  AB.  and  occurs  in  the  KB.  That  in  tavai  is  found 
in  three  forms  only ; the  AB.  has  etavai,  v.  15  ; startavai,  ii.  6,  35  ; iii.  7 ; 
the  KB.  uddhar tavai,  iv.  14.  The  AB.  has  dsade,  i.  29.  7,  but  purd  . . . 
apif^asah,  ii.  6,  is  only  in  a Mantra.  One  irregular  form  is  vyapanayitum, 
vii.  5,  which  Bohtlingk  ^ corrects  on  the  ground  that  Sayana  does  not  note 
it,  but  without  adequate  ground. 

25.  The  gerunds  and  gerundives  .show  few  new  forms;  Weber -cites 
as  cases  of  the  long  vowel  for  the  short  uduhya,  vii.  6 ; niruhya,  vii.  5 ; 
anutsdram,  iii.  45,  but  in  the  last  case  Aufi-echt’s  correction  anutsdram  is 
obviously  correct,  and  in  the  two  former  uh  may  be  the  root,  not  vah. 
pi'atyavaruhya,  viii.  9,  is  different  but  doubtful.  As  usual  there  are  many 
cases  of  the  gerund  in  am,  of  which  nyunkham,  KB.  xxx.  5 ; pratlsdram, 
xxiii.  5 ; alhigrdsam,  xxii.  8 ; yathopapddam,  xxv.  10,  may  be  noted.  The 
gerundive  is  seen  in  <^anstavya,  ii.  32 ; iii.  24,  35-37 ; iv.  2,  like  <^a,nstvd, 
iii.  20.  2,  where,  however,  the  correct  reading  is  cash'd.  The  KB.  has 
pratisthdnlyah,  xvi.  7.  To  yathdkdma/jruydpyak  in  AB.  vii.  29  Haug  and 
Weber  accord  an  active  sense  which  is  impossible. 

26.  The  second  future  appear  in  a large  variety  of  forms  without 
irregularities.  The  first  future  shows  the  unique  form  klapsyete,  AB.  ii. 
26.  4. 

27.  The  passive  is  marked  by  two  strange  forms  in  the  AB.,  pari^riyete, 
i.  29.  21,  and  pravliyeran,  iv.  19.  2,  where  the  ’i  is  unaccountable,  and 
perhaps  a mere  error.  Perfects  are  atimumuce,  atimumucire,  KB.  xiii.  3 ; 
atimumucdnah,  xv.  5. 

28.  The  secondary  conjugations  otter  some  peculiarities.  Causatives 
include  avajyotayati,  KB.  ii.  1,  a v.  1.  for  avadyotayati,  found  also  in  the 
AV.  and  MS.  The  MSS.  differ  also  as  to  prasrdvayanti  and  p>rasrdpayanti 
in  KB.ii.  2,  and  this  text  gives  ninartayanti,  xvii.  8,  and  the  denominative 
utpdthayati,  iv.  3,  if  the  reading  is  accepted.  The  AB.  has  n&bhayanti, 
iii.  24;  svadayati,  ii.  9.  10;  idayati,  v.  25.  17,  and  both  texts  have  nydn- 
khayati.  The  KB.  seems  also  to  have  converted  the  normal  antar-i  into 
a denominative  in  antarayanti,  xxiii.  4. 

The  desiderative  is  not  rare  and  offers  the  abnormal  form  Itpsitavyam, 
AB.  ii.  3 ; jijyusitah,  vii.  29.  The  KB.  besides  more  or  less  normal  forms 

* BKSGW.  15  Dec.  1900,  p.  414. 

* Ind.  Stud.  ix.  267.  BOhtlingk  reads  pratyavarukya. 


7 8 Language,  Style,  and  Metre  [§  7 

like  jiglsitam,  xxiii.  6;  tustursamdim,  iv.  7 (as  in  ApQS,  vi.  6.  2),  has  in 

ii.  9 parijigraMsyan,  whicli  is  a monstrous  form,  and  probably  incorrect 
for  °lman;  in  AB.  vi.  35.  21  ajigrablman  perhaps  is  necessary. 

The  desiderative  of  the  causative  presents  in  AB.  v,  3 the  form  pravi- 
bhdvayisyanti  which  Sayana  read  and  explains.  Nevertheless  Aufrecht’s  ^ 
restoration  of  prabibhdvayisyanti  is  certainly  correct.  In  AB.  iii.  30  ’vdci- 
kalpayisan  is  now  read  for  vdci  Icalpayisan.  It  also  gives  the  subjunctive 
form  dlulobhayisdt,  AB.  i.  24,  and  three  optatives  in  KB.  xxv.  10. 

The  form  atimoksamdriah  is  found  in  KB.  xvi.  7 ; it  must  be  either 
changed  with  the  MS.  M to  °molcsyamdnah  or  taken  as  a denominative 
from  moksa,  which  is  not  improbable. 

29.  Contrary  to  the  rule  of  Panini  (i.  4.  80)  prefixes  are  normally  and 
regularly  separated  from  their  verbs  in  both  Brahmanas,  examples  being 
very  numerous.  But  in  AB.  vii.  6 the  traditional  reading,  kept  even  in 
the  Anand.  ed.,  yady  andnupacyet,  is  clearly  nonsense,^  and  Aufrecht’s 
emendation  yady  u ndnupacyet  puts  all  in  order. 

30.  Adverbial  forms  are  normal ; there  may  be  noted  pratyaksatamdt , 
AB.  iv.  20.  18 ; uddyitatardm  should,  it  seems,  be  read  with  the  MS.  M in 
KB.  XV.  4,  where  uddyi  nitardm  is  kept  by  Lindner.  In  the  AB.  pa^d 
regularly  occurs  before  vowels  only,  i.  7 ; ii.  36  (bis) ; iii.  2 ; iv.  17.  Adverbs 
in  comparative  and  superlative  forms  are  uttardm,  AB.  vii.  20 ; abhitardm, 

iii.  44;  mcaistardm,  iii.  24;  canaistardm,  45;  prataindm,  i.  9;  iii.  47; 
jyoktamdm,  ii.  8.  None  of  the  neuter  forms  used  later,  as  in  the  Orhya 
iiutras,  are  found. 


(3)  Compounds,  Vocabulary,  and  Word  Formation. 

1.  There  are  few  anomalies  in  the  formation  of  compounds.  Both  texts 
have  the  fully  developed  compounds  elcaika  {ekaikena,  AB.  iii.  42 ; ekaikayd, 
iii.  18  ; elcailcdm,  KB.  xxx.  7 ; ekaikasyai,  xvii.  1)  and  anyonya  (anyonyasya, 
AB.  iv.  27.  1 ; KB.  xxvii.  7 ; anyonyasmin,  xxvi.  2 ; apparently  anyonye, 
ii.  8). 

2.  With  forms  of  kr  the  KB.  has  krurlkrtam,  vi.  4 ; tlvrlkdrdya,  xiii.  2 ; 
pragdlMkrtya,  xix.  10.  In  AB.  i.  3 are  found  mustlkurute  and  mitsti  vai 
krtvd. 

3.  The  making  of  a word  from  a grammatical  phrase  is  illustrated  by 
yeyajdmahah,  yeyajdmahasya  in  KB.  iii.  5.  The  same  text  has  in  xxviii.  3 

' Aitareya  Brdhmana,  p.  32G,  n.  1.  effort  to  find  one  in  it  is  wliolly  ille- 

’ There  is  no  case  of  the  negative  prefix  to  a gitimate  ; Keitli,  JRAS.  1906,  j>.  496  ; 

verb  in  the  Vedic  literature,  and  any  Aufrecht,  ibid.  99.3. 


§ 7]  Compounds  and’  Word  Fomnation  79 

the  odd  phrase  dgnipdtnivati,  which  is  uncertain  of  interpretation.  The 
term  abrdkmanokta  (AB.  i.  16)  is  obscure  in  sense.  In  KB.  ii.  1 mimr- 
tyudhdn  angdrdn  pratyuhet,  the  use  of  su  is  noteworthy  and  common  in 
the  Sutras. 

4.  The  AB.  vii.  15  has  the  irregular  aca ndydparltah,  for  which  either 
lU^ndyayd  parltah  or  a^andydparltak  would  be  normally  expected  ; ’ an  old 
haplology  is  quite  possible. 

5.  In  KB.  xxvi.  1 is  found  the  normal  but  rare  katisadahah, ' containing' 
how  many  periods  of  six  days  V In  AB.  ii.  9 occurs  the  strange  yat  kimcit- 
kam,  which  Weber®  would  alter  to  yat  kimcit  kamsdram,  but  this  is 
improbable.  In  AB.  viii.  i26  nxanusyardj ndni  is  abnormal.  In  KB.  xxv.  15 
aphdlakrstdn  pratigrhnan  is  as  often  (Wackernagel,  Altind.  Gramm. 
II.  i.  78,  79)  really  equivalent  to  phdtakrtitdn  apratigrhnan.  In  xviii.  10 
rtebarhiskdn  is  a compound,  ydvadaham  occuis  twice  in  the  KB.  In  KB. 
xxvi.  2 godyufd  as  a compound  is  retained  even  when  the  order  is  inverted, 
as  often.  In  AB.  viii.  17.  5 rajakartdrah  is  a late  form. 

6.  Word  Formation  offers  few  novelties  ; in  KB.  xxv.  13  is  found  nijun- 
khamdnaka,  the  ka  being  added  to  a present  participle,  and  in  AB.  iv.  27  in 
Janamejayaka  it  is  added  to  a king’s  name,  on  the  analogy  of  pvAraka. 
(AB.  vi.  32;  KB.  xxx.  5).  The  KB.  also  has  the  curious  nedlyastd,  viii.  2,  &c.; 
akudricyah,  viii.  5,  as  a name  of  verses,  and  devatyd  or  devakyd,  both  equally 
rare  forms  in  xxvii.  3.  The  AB.  in  vii.  14  has  sdmndhuka  with  double 
Vrddhi.®  In  KB.  xxvii.  3 vyaksara  is  corrupt. 

7.  The  names  of  hymns  are  variously  given,  but  one  common  form 
is  to  substitute  the  author  for  the  work ; thus  the  hymn  by  Arbuda  is 
regularly  called  Arbuda  (KB.  x-vi.  1),  and  the  hymn  RV.  x.  61  Nabha- 
nedistha  (AB.  vi.  29  seq. ; KB.  xxx.  5 seq.) ; the  hymn  RV.  x.  86  is  called 
Vrsakapi,  the  hymn  RV.  x.  62  Nara9ahsa,  the  hymn  RV.  v.  29  Evaya- 
marut.  This  use  explains  the  reading  of  all  the  MSS.  in  KB.  xxv.  8 Paiangas 
tisrah  where  patangam  iti  is  needlessly  conjectured  by  Lindner.  So  also 
Brhaddiva  in  AB.  iv.  14,  and  Baru  in  vi.  25  to  denote  RV.  x.  120  and  x.  96 
respectively.  The  KB.  in  xi.  8 uses  aporevatyai  as  ablative  to  denote 
the  hymn  beginning  apo  revatlh ; in  xxv.  10  as  genitive.  In  xxiii.  5 
Parucchepa  occurs  as  a name  of  a set  of  verses,  and  possibly  with  a play  on 
the  word  in  the  plural  to  denote  the  users  of  these  verses.  The  KB.  also 
has  sarvahari,  xxv.  8,  a name  of  RV.  x.  96.  To  RV.  i.  120.  1-9  the  term 
akudhricyah  is  applied  in  KB.  viii.  5. 

8.  Certain  grammatical  terms  appear,  of  which  the  most  important  are 

* See  Bohtlingk,  BKSGW.  15  Dec.  1900,  ^ Ind.  Stud.  ix.  247. 

p.  418.  Both  9^.  xi.  7.  3.  3 and  CU.  vi.  * Bohtlingk,  p.  414,  denies  the  possibility  of 

8.  3 point  to  afand  as  a variant  base.  this. 


80 


Language,  Style,  and  Metre  [§  7 

the  terms  for  the  three  tenses,  which  in  the  AB.  iv.  29  ; 31 ; v.  1 are  karisyat, 
kurvat,  and  krta,  and  in  the  KB.  xxii.  1,  2,  3 karisyat,  kurvat,  and  cakrvat} 
The  AB.  V,  32  resolves  om  in  the  three  latter  a-kdra,  u-kdra,  and  ma-kdra, 
a passage  not  paralleled  in  the  KB.  Both  use  aksara  as  a syllable  and 
varna  as  a letter.  'p%hruirdvrtta7)i  and  punarninrttam  occur  in  AB.  v.  1.  3, 
and  it  appears  clear  that  the  former  refers  to  repetition  of  words  or 
portions  of  words  while  the  latter  refers  to  what  is  normally  called  allitera- 
tion, the  recurrence  of  similar  sounds  in  different  words,  especially  of 
vowels,^  as  Sayana,  who  gives  two  different  renderings,  takes  it,  in  the  first 
of  which  he  vainly  seeks  to  find  some  direct  connexion  with  dancing, 
whereas  the  point  is  clearly  the  regular  recurrence  of  a sound  which  is 
comparable  with  rhythm  in  dancing.  The  AB.  has  also  in  a clear  gram- 
matical sense  vrsan  and  yosan,  vi.  3,  although  Max  Muller  ® thinks  that  the 
distinction  first  appears  in  Panini,  and  bahu  as  ‘ plural  v.  2,  15.  In  KB. 
xxvi.  5 pada  and  varmi  denote  ‘word’  and  ‘letter’  respectively.  AB.  has 
pragrdliam,  vi.  32 ; paddvagrdham,  33. 

9.  In  this  connexion  interest  attaches  to  the  numerous  devices  adopted 
in  order  to  indicate  the  sense  ‘ containing  a form  of  the  root  ’,  which  are 
found  in  the  two  texts.  The  past  participle  passive  is  fi*equently  so  used 
as  in  ratavat,  ‘containing  a form  of  ram’  in  AB.  v.  1 and  12,  where  KB. 
xxii.  3 has  rathavat*  paryastavat,  AB.  v.  1 . 16,  is  supposed  to  be  justified 
by  pary  . . . dsa  (RV.  vii.  32. 10) ; vrdhanvat,  AB.  iv.  31.  3,  is  more  strange, 
and  is  perhaps  based  on  the  preceding  vrsanvat.  On  the  other  hand,  in 
AB.  iv.  29.  3 is  found  pibavat.  The  KB.  in  xxii.  1 has  esavat,  arsavat, 
yuktavat,  yunjdnavat  ] in  xxvi.  15,  <^ritavat  \ 17,  ksitavat  ] in  xxii.  Z gata- 
vat,  sthitavat,  and  many  more.  Another  point  of  interest  is  yad  viriphitam 
in  AB.  V.  3 where  the  reference  is  apparently  grammatical,  to  the  special 
pronunciation  of  the  passage  in  question. 

In  other  cases  vat  denotes  certainly  the  word  specified,  or  an  equivalent 
idea,  but  usually  the  former  is  meant,  antavat  in  AB.  v.  1 is  not,  however, 
a case  of  the  second  sense  as  suggested  by  Weber  ® ; his  correction  of  Haug 
is  necessary,  but  overlooks  the  fact  that  antarupam  also  occurs  in  AB.  v.  1, 
and  gives  the  necessary  explanation  of  the  passages  misunderstood  by  Haug. 
In  some  cases,  however,  the  possession  of  the  word  is  disclosed  not  by  the 
possession  of  anything  like  it,  but  merely  by  the  presence  of  the  actual 
letters  in  .some  word  or  words  in  the  text,  a phenomenon  interesting  in  the 


’ Unlike  the  AB.  the  KB.  explains  the 
meaning  of  these  terms. 

Not,  as  Weber  (/nci.  Stud.  ix.  286),  ‘ with 
different  vowels  ’ : svaravifesena  can  h.ave 
cither  sense,  but  S&yana’s  meaning  is 
clearly  shown  by  his  examples.  So  ninriti 


in  KB  ; see  xxii.  4 and  6. 

^ Anc.  Sansk.  Lit.  p.  168. 

* Weber  (/nd.  Stud.  ix.  284)  doubts  ratavat  a.s 
a misreading  of  ralAavot. 

“ hoc.  cit. 


0 


§ 7]  The  Syntax  of  Concord  and  the  Cases  81 

history  of  the  attitude  adopted  by  the  Brahmanas  towards  language  and 
its  analysis. 

10.  In  KB.  XV.  4 we  find  pratikdininam  annddyam  in  all  the  MSS. 
The  form  may  be  a development  from  the  in  declemsion  to  ina,^  or 
a difference  of  gender,  as  is  not  rare  in  later  Vedic  texts.^ 

(4)  Syntax. 

The  syntax  of  the  AB.  has  received  full  treatment  by  Delbriick  in  his 
Altindische  Syntax,  but  that  of  the  KB.  he  was  unable  to  deal  with  save  in 
a few  points,  the  text  only  becoming  available  to  him  when  his  work  was 
practically  finished.  Therefore  in  the  following  account  of  the  most  strik- 
ing features  of  that  syntax  special  attention  is  given  to  the  latter  text. 

1.  The  rules  of  concord  are  normally  observed  with  the  usual  care  of 
Sanskrit.  In  KB.  vii.  1 is  found  etayd  mha  stotriyah  sad  anustubhah  sam- 
padyante  where  the  predicate  may  be  md  anustubhah  or  stotriyah.  In  the 
case  of  attributive  concord  we  have  the  usual  abnormalities  of  l^ara ; 
thus  the  AB.  has  vp)aro  hdsya  vitte  devd  arantoh  iii.  48 ; l<pjaro  hotdram 
yaco  ’rtoh  ii.  20 ; i.  25  ; ii.  7 ; the  KB.  has  twice  l^ard  yadi  ndsurarak- 
sdhsy  anvavapdtoh,  x.  2 ; xvii.  9.  These  are  really  distinct  from  the  other 
cases  adduced  by  Aufrecht  ® such  as  pardh,  bhrdti'vyahd,  and  vichanddh  as 
neuter  forms. 

In  AB.  iv.  9 occurs  vdhandndm  andcisthah. 

The  pluralis  majestatis  occurs  in  vaktd  smah  in  AB.  v.  29 ; KB.  ii.  9 ; 
so  probably  in  AB.  vi.  SO  md  . . . caiisista.  The  generic  plural  is  common 
in  dhuh. 

2.  The  use  of  the  eases  is  on  the  whole  normal  in  character.  The  nomi- 
native seems  to  occur  in  an  anacoluthon  in  AB..  vii.  5.  6,  v^hereprdnuddyan 
is  taken  by  Weber*  as  being  nominative,  but  where  that  use  is  distinctly 
hard  to  justify  as  yasya,  which  precedes,  seems  clearly  to  refer  to  the  same 
person.  In  KB.  viii.  2 the  reading  Visnur  iti  yajati  is,  no  doubt,  a mere 
error  for  Vimum  iti,  the  Ui  of  enumeration  being  constantly  used  in  both 
Brahmanas.  In  AB.  vi.  35  occui's  the  not  unusual  construction  acvah 
<p)eto  ru'pam  krtvd,  while  in  v.  7 the  nominative  appears  used  as  predicate 
vice  the  accusative,  Indro  vd  etdbhir  mahdn  dtmdnam  niramimlta.  In 
ii.  6 we  have  the  natural  anacoluthon  pa<mr  vai  nlyamdnah  sa  mrtyum 
p^'dpa^at.  The  nom.  alone  as  introducing  a topic  of  discussion  is  seen  in 
KB.  xviii.  9 avabhrthah ; 1 1 anubandhyd ; xxiv.  1 abhijit  (bis). 

3.  The  accusative  shows  some  special  uses.  The  ordinary  inner  or 

* Whitney,  Sansk.  Gr.  § 441  6,  1209  a.  ^ Op,  cit.  p.  428. 

* Keith,  JRAS.  1912,  p.  774.  * Ind.  Stud.  ix.  311. 

[h.o.s.  25] 


11 


82 


Language,  Style,  and  Metre  [§  7 

cognate  use  is  seen  in  sarvam  javam  dhavati,  KB.  xviii.  1 ; the  phrase 
gartapatyam  dhlyate,  xvi.  9 ; xxv,  14,  however,  is  prob.  a nominative ; 
sarvdn  kdmdn  rdhnuvanti,  xxv.  2 ; xxvi.  1,15;  xxvii.  6 ; by  a bolder  use 
the  AB.  has  devdn  rdhnuvanti,  i.  1.  5,  where  the  sense  is  not  ‘ worship  ’ as 
Sayana,  or  ‘ make  to  prosper  ’ as  Haug,  or  ‘ genUgen  ’ as  BR.  In  the  active 
bhuhjanti  has  the  acc.,  KB.  i.  5 ; in  the  middle  the  instr.,  xi.  3.  In  hitarh 
manyamdnah,  KB.  xviii.  2,  the  nom.  would  be  legitimate  and  more  normal, 
but  cf.  Katha  Upanisad,  i.  19.  The  accusative  in  an  exclamation  is  seen 
in  all  probability  in  AB.  ii.  13  : te  ’bhitah  paricaranta  ait  pa<nim  nirantram 
caydnam,  where  Aufrecht  ^ sees  an  irregularity  for  ay  an,  but  Weber  ^ the 
particle  et  (misread  ait).  This  leaves  an  anacoluthon,  but  not  a very  grave 
one.  In  e/cam  dve  na  stomam  aticaihset,  AB.  vi.  8.  7 ; 23.  10  there  is  a con- 
flict between  the  grammar  which  demands  that  the  sense  should  be  ‘ (he^ 
should  recite)  one  or  two  verses ; he  should  not  overrecite  the  Stoma  ’ and 
the  sense  which  as  already  understood  by  the  A^aldyana  Qrauta  Sutra 
(vii.  12.  3)  is  that  the  Stoma  is  to  be  overrecited  by  one  or  two. 

An  accusative  in  apposition  to  a sentence  seems  clearly  found  in  AB. 
vi.  21.  8 : ksatrdyaiva  tad  vicam  pratyudyaminlm  kuryuh  pdpavasyasa.m ; 
tarn  anulcrtim,  ii.  35,  37  ; tadanulcrti,  vi.  1.  2,  4. 

4.  The  instrumental  though  freely  used  shows  no  special  irregularities ; 
in  KB.  xxvii.  1 nandati  . . . vidusagachata  the  stress  is  as  not  rarely  on 
the  participle,  ‘in  the  coming  of  a learned  man.’  In  xviii.  4 dhdpayet 
appears  used  without  an  acc.  but  with  an  instr. 

5.  The  dative  as  used  in  Brahmana  texts  serves  very  freely  to  denote 
the  purpose  of  the  action,  being  much  oftener  thus  used  than  for  any  other 
purpose  and  surviving  even  in  Pali.  Instances  of  this  use  of  less  common 
order  are  amoghdya,  KB.  x.  6 ; andvraslcdya,  xi.  8 ; samcaiisdyai,  xxviii.  7 ; 
asyai  bubhusdyai  sydt,  xxv.  15  ; with  double  dative,  sarvasmd  eva  cdntyai, 
AB.  ii.  34.  7.  The  same  use  is  seen  with  sthd  is  AB.  iv.  25 ; tasmai  . . . 
jyaisthydya  . . . atisthanta  (so  in  a Gatha  in  vii.  18),  and  Weber®  seeks  in 
vi.  5 to  read,  for  tasmai  na  tatsthdndni  yad  . . . kuryuh,  tasthdndni,  the 
second  dative  being  represented  by  a yad  clause.  But  the  correctness  of 
the  text  is  proved  by  KB.  xxvi.  8 : na  . . . etatsthdne  . . . casydya. 

The  dative  as  indirect  object  appears  with  d-vrcc  in  KB.  xi.  4,  and  with 
pranayanti  and  a locative  in  the  sense  of  ‘ give  a lead  to  ’,  used  of  the  Saman 
singers  from  whom  the  Stotriya  is  borrowed  by  the  priests  in  KB.  xvi.  11 
and  several  times  in  xxx. 

A double  dat.  is  found  with  abhisamjhd,  KB.  xxvi.  9. 

A dativus  commodi  with  a term  of  space  is  found  in  KB.  ix.  4 : tasmd 
ardhdydbhayam  bhavati. 

' Op.  cit.  p.  430. 


* Jnd.  Stud.  ir.  249. 


» Ibid.  295. 


§7] 


83 


The  Syntax  of  the  Cases 

6.  The  ablative  shows  no  special  use  ; the  occurrence  of  it  with  vr  in  a 
Gatha  (AB.  vii.  17.  3)  has  been  above  noted. 

7.  The  genitive  is  freely  used  in  the  KB.  in  the  headings  of  chapters  as 

in  iv.  1 : atJcdto  ’bhyuditdyai ; : athdto  ’bhyuddrdayai  and  so  on.  The 

use  is  found  in  AB.  viii.  5.  Other  uses  are  ‘pavamdnasya  klrtayati,  KB.  i.  4 ; 
iii.  8 ; dvidevatydiidm  anuvasatkurydt,  AB.  ii.  28.  2,  and  with  bhaksayati, 
KB.  xiii.  6.  The  person  for  whom  a sacrifice  is  being  carried  on  is  often 
put  in  the  genitive;  in  AB.  ii.  17  ; anOcydny  abrdhmanoktasya  may  be  used 
thus  or  less  probably  as  a genitive  of  agency.  The  genitive  is  also  used 
with  JUS  in  KB.  xxvi.  3 ; ava-vad  in  AB.  v.  22 ; prati-vadh,  vii.  28. 

The  possessive  genitive  in  the  predicate  appears  with  bru  in  KB.  vi.  2, 
and  in  a special  use  in  AB.  ii,  9.  6 : wi  dlksitasyd^mydt  where,  of  course, 
there  is  no  question  of  eating  the  consecrated  man. 

In  AB,  vii.  15.  7 tasya  ha  ^ataih  dattvd  tasya  may  be  ‘ for  him  ’ not 
‘ to  him  as  usually  taken.  With  updlambhya  it  means  ‘ in  addition  to 
AB.  iv.  19,  22  ; KB.  xxv,  10. 

8.  The  locative  denotes  measure  of  distance  in  time  in  paxxd  . . . sastydm 
vd  varsesUy  AB.  iv.  17.  5 ; in  the  sense  ‘at  the  end  of’  in  sarhvatsare, 
KB.  xix.  9 ; and  of  distance  in  sahasrd^m  vd  itah  svargo  lokah,  AB.  ii.  17.8; 
sahasrayojane,  KB.  viii.  3.  The  common  use  of  thing  for  which  is  illustrated 
in  the  KB.  by  asmint  sahasre,  xviii.  1 ; that  of  thing  in  tchich  in  na  pacau 
na  some,  iii.  5.  The  person  with  whom  one  lives  (ms)  is  expressed  in  the 
loc.  in  KB.  xxv.  15.  The  dat.  and  loc.  are  found  with  samjhd  in  sam 
asmai  svdh  ^esthatdydm  jdnate,  AB.  iv.  25.  9 ; the  acc.  and  loc.  with 
rdh  in  KB.  xxv.  2;  xxvi.  1,  &c. 

The  locative  absolute  is  found,  but  not  the  genitive  absolute. 

9.  The  prepositions  do  not  appear  in  many  new  uses.  There  is  as 
usual  often  doubt  to  what  extent  prepositions  or  prefixes  are  meant  and 
whether  the  case  governed  is  governed  by  the  preposition  alone  or  the 
whole  phrase.  Thus  in  KB.  ix.  2 : td  gdyatrlm  abhisampadyante  it  is  clear 
that  abhi  causes  the  accusative  and  perhaps,  as  in  the  AB.  on  Aufrecht’s 
plan,  abhi  here  should  be  written  separately.  So  abhi  dlksate,  vii.  3,  4. 

The  AB.  has  d in  iv.  24.  1 : d dacamam  dhar  d dvdv  atirdtrau,  where 
Sayana  hesitates  between  the  two  senses  of  exclusion  and  inclusion,  the 
former  of  which  seems  to  be  meant.  In  iii.  45  dntam  can  be  taken  as  a 
compound,  and  so  in  a^'arasam,  iii.  19,  16;  aratom,  KB.  xv.  4 ; xvi.  3.  With 
the  abl.  d is  common  in  KB.,  as  in  d hamskrta  udvddandt,  vi.  13 ; 
astamdt  pui'usdt,  vi.  9 ; mvddt,  x.  2 ; xxvii.  6 ; ii.  4.,  &c. 

ati  in  AB.  iv.  11.  6 has  a personal  object,  atlva  vdnydn',  in  KB.  ii.  1 an 
impersonal,  namaskdram,  said  of  the  gods,  who  are  not  above  receiving  it. 

adhi  has  the  acc.  in  adhi  . . . pa^n  tisthati,  KB.  xxvi.  17 ; the  abl.  in 


84 


Language,  Style,  and  Metre  [§  7 

Agner  evddki  grhapater  Adityam  Jcdsthdm  akm'vata,  AB.  iv.  7.  6,  where 
perhaps  Adityam  conceals  d but  not  probably.  In  KB.  ii.  2 for  dlmano 
’bhi  it  seems  necessary  to  read  dtmano  ’dhi, 

abhi  appears  in  yad  etad  hhutam  ivdbhi,  KB.  xxi.  4,  &c. 

anyatra  has  the  abl.  in  KB.  xxv.  14 ; xxix.  5. 

arvdk  occurs  in  arvdk  sahasrdt,  KB.  xviii.  3. 

purd  with  the  abl.  occurs  in  KB.  ii.  5 ; xviii.  3 ; in  purd  vdco  visargdt, 
xi.  8,  the  modem  tendency  to  use  an  abstract  noun  in  the  place  of  the 
infinitive  is  noteworthy. 

prdg  dacamdt  ahnah  is  found  in  KB.  xxix.  5. 

10.  The  pronouns  show  few  anomalies  of  use.  There  is,  however, 
a tendency  for  the  demonstrative  sa  to  lose  its  full  force  and  to  become 
a mere  particle.  The  placing  of  sa  before  a relative  or  particle  is  natural 
and  is  sometimes  carried  to  other  parts  of  the  word,  as  in  td  yd  agndv 
dhutayo  huyante  tdbhir  dhutibhdgdh  prindti]  AB.  ii.  18.  4.  Hence  the 
use  extends  to  cases  like  sa  yah . . . vidydt  Jcatham  tarn  veder  utthdpayanti, 
AB.  vii.  28.  1 ; sa  yah  . . . tadrk  tat,  v.  31.  1 ; sa  yah  . . . yathd  . . . tddrk 
tat,  i.  17.  14.  So  probably  sa  yadi  somam,  AB.  vii.  29.  2,  where  possibly 
the  second  person  is  the  subject,  though  Sayana  supplies  for  sa  a priest,  and 
vii.  5.  1 : sa  yady  elcasminn  unnlte  yadi  dvayor  esa  eva  Iccdpah.  In 
KB.  xxv.  10  sa  yas  tarn  nirbruydd  yas  tarn  tatra  bruydt  shows  sa  without 
construction. 

11.  The  interrogative  pronoun  shows  one  or  Wo  interesting  forms ; in 
AB.  vii.  27. 2 is  found  kah  svid  . . . asti  vlrah,  and  in  KB.  xxi.  4 : kadriyan 
hi  tata  iydt  and  so  often.  In  AB.  iv.  5.  1 is  found  kac  cdham  ca  with 
a dual  first  person  verb  as  usual. 

12.  The  indefinite  pronoun  shows  certain  peculiar  forms.  In 
AB.  iii.  22.  5 : yd  no  ’smin  na  vai  learn  avidat,  which  Weber  ^ renders 
‘ welche  hiebei  keinen  von  uns  genommen  hat  ’,  and  in  which  he  takes  rui 
vai  kam  as  = na  learn  api  or  a Sandhi  for  na  vd  (=  vai)  ekam  as  in 
AB.  iv.  11.  6 vdnyan  has  the  sense  of  vaianydn.  Liebich,^  however,  reads 
yd  no  'sminn  avaikam  avidat  but  without  regard  to  the  sense,  which  seems 
to  be  ‘ who  has  not  obtained  any  (share)  in  this  of  ours  ’ rather  than  as  taken 
by  Weber. 

lea^  cit  occurs  absolutely  as  ‘ some  one  ’ in  AB.  vi.  26.  5 : kac  cid  vai 
svarge  loke  sameti.  The  AB.  has  kim  iva  ca,  vi.  16  ; the  KB.  bahu  kim  ca  kim 
cid  iva,  ii.  2 ; etad  vai  kim  cid  iva  redm,  xviii.  3 ; and  mi  kd  cana  ristih,  viii. 
1 and  often.  The  adjectival  yat  kimeitkam,  AB.  ii.  9,  has  been  noted  above. 

13.  As  regards  the  use  of  the  voices  it  is  clear  ^ that  there  is  a consider- 

* Ind.  Stud.  ix.  263.  * Pdnini,  p.  72,  n.  2. 

® See  Liebich,  op.  cit,  pp.  72  seq. 


85 


§ 7]  The  Syntax  of  the  Pronouns  and  the  Verbs 

able  degree  of  distinction  between  the  Brahmanas  and  the  rules  of  Panini. 
It  is  only  necessary  to  note  that  in  both  texts  apahate  is  normal ; d kvayate 
regularly  means  ‘ say  the  call  (dhdva)  ’ ; the  AB.  also  has  an  interesting 
distinction  in  its  use  of  d-pad,  which  is  activ'e  in  the  future,  but  middle  in 
imperfect  and  aorist,  e.g.  ii.  6.  1 ; iv.  7.  7.  The  KB.  has  the  future  in  the 
middle  also.  In  AB.  iv.  30.  2 nampihasva  is  used  with  the  instr.  of  those 
with  whom  drinking  takes  place.  The  neat  distinction  of  yajati  and  yajate 
is  seen  in  AB.  ii.  24  where  yajate  yajatUi  ca  seems  deliberately  intended 
by  the  use  of  iti  to  mark  out  the  use. 

14.  The  present  indicative  has  no  abnormal  uses.  It  repeatedlj'^  occurs 
and  it  is  only  necessary  to  note  the  use  with  ha  sma  of  the  habitual  past,  as 
in  ha  sma  . . . tapanti,  AB.  vii.  34.  In  some  cases  the  form  is  strengthened 
by  purd;  ha  sma  vai  purd  . . . (jopdyanti,  KB.  xii.  1;  xxvii.  2.  Or 
again  piord  alone  is  used  as  in  KB.  xxviii.  4 : purd  . . . paHhardmah. 

15.  The  imperfect  indicative  is  overwhelmingly  the  tense  of  narration 
in  AB.  i-v,  but  in  vi  it  becomes  less  prominent,  and  in  vii  and  viii  yields 
to  the  perfect.  In  the  KB.  it  is  used  frequently  but  the  perfect  is  also 
freely  used.  On  the  other  hand  it  is  natunilly  not  used  freely  in  speeches, 
where  the  aorist  is  the  natural  tense  for  the  past.  It  is  however  so  used 
in  AB.  iii.  48.  9 : amddayam,  no  stress  being  laid  on  the  recent  character  of 
the  action ; so  in  KB.  vii.  4 : sakrd  ayaje  tasya  ksaydd  hihhemi ; 
(^QS.  xiv.  12.  2 : ayacham.  In  AB.  iii.  18.  8 ahhivyajdnlma  is  curious 
especially  as  Aufrecht  prints  it  as  if  it  were  abhivydjdn%mah,  but  as  it 
governs  casyamdndm,  a present  participle,  the  imperfect  may  be  used  to 
show  that  the  action  of  the  participle  is  past.  The  form  anaihnamuh, 
AB.  ii.  20.  12 ; KB.  xii.  1,  in  a quasi-Mantra  is  unexpected,  but  aorists  of 
intensives  ai'e  few,  and  hence  an  imperfect  may  be  excused  ; in  AB.  it 
follows  aveh:  the  Mantra  usage  was  probably  less  strict  than  the  later 
prose.^  In  AB.  viii.  7.  9 the  sentence  runs  sarvam  dpnod  vijayena  . . . yam 
. . . abhisihcanti,  but  this  is  really  impossible  and  dptoi'  or  dpnoti  jayena 
can  stand  instead.  Of.  in  QB.  iii.  7.  4.  2 the  difficult  adhrsnot. 

The  imperfect  implies  attempt  clearly  in  AB.  iv.  26:  anvayufijata. 
The  sense  of  continuous  action  is  seen  in  ha  sma  . . . udasarpat  in  KB.  vi.  1 
(bis)  in  contrast  with  the  perfect.  In  AB.  vii.  14.  8 for  the  imperfect 
prdpnot  the  aorist  is  necessary. 

16.  The  aorist  is  very  freely  used  of  the  proximate  past  and  naturally 
usually  in  speeches  where  it  occurs  often  both  in  the  AB.  and  in  the  KB. 
(e.g.ii.  7 : p>rdnisam,  apdnisam,  adrdksam,  asprdksam,  acrausam,  aciklpam). 
There  remain  only  a few  passages  where  the  aorist  occurs  outside  speech. 
Thus  in  AB.  vi.  36.  8 and  1 1 occurs  idam  vd  idam  vydhanasydm  vdcam 

’ It  is  paraphrased  by  avidah  in  the  prose, which  is  significant. 


86 


Language,  Style,  and  Metre  [§  7 

avddlt  tat  devapavitrena  vdcam  punlte.  Here  the  English  ‘ he  haa  said  ’ is 
an  exact  equivalent,  the  time  being  the  proximate  past  from  the  point  of 
view  of  punite}  So  AB.  iii.  32.  3 : avadhisur  vd  etat  somam  yad 
abhyasusavuk  ; tasmdd  enam  punah  sambhdvayanti  ; where  abhyasusavuh 
is  an  odd  form,  though  apparently  a regular  imperfect  of  the  root  su  in  the 
third  class.  In  AB.  ii.  23.  3 ; puro  vd  tdn  devd  akrata  yat  puroldcds  tat 
puroldcdndrh  puro/dcatvam  is  less  easy  but  still  can  be  so  taken.  In  the 
KB.  this  use  appears  in  a difierent  form  in  xiii.  4 : atha  soma  iti  vaipa<px,m 
avocdma,  which  may  be  compared  with  yatra  . . . anvavocat,  ix.  7 ; yad  . . . 
'prdvocdma,  ix.  10  in  M’s  reading,  against  prdg  aiksdma  of  the  other  MSS. 
Here  may  be  classed  the  yad  . . . avocdma  of  AB.  iii.  22.  4 where  it  para- 
phases  a Rgvedic  verse.  So  KB.  xiv.  3 : gdyati'yd  savanam  pratipadya 
gdyatrydm  pratyabthdtdm,  where  the  aorist  approximates  to  the  present 
sense.  In  xxiv.  8 a^pr-kban  is  odd,  but  is  perhaps  used  deliberately. 

17.  The  perfect  is  used  in  two  ways,  as  a present  in  sense,  and  as 
a narrative  tense  ; it  does  not  denote  the  proximate  past.  In  the  present 
sense  it  has  often  a heavy  reduplication  ; thus  dddhdra,  AB.  iv.  12.  8 and 
often;  bibhdya,  v.  25.  17;  dldhdya,  i.  28.  9;  ii.  40.2;  41.  4;  iii.  8.2; 
iv.  11.  8 ; but  this  is  not  essential ; so  bibhdya,  v.  15.  9,  has  the  same  sense 
as  bibhdya.  So  regular  is  the  present  use  that  ha  sma  is  regularly  used 
with  it,  as  indicating  a repeated  past,  thus  in  AB.  and  KB.  alike  iti  ha 
smdha  means  (the  authority)  ‘ used  to  say 

The  special  character  of  the  narrative  use  of  the  perfect  in  comparison 


with  the 

imperfect  is  seen  in 

the  following  figures^ 

for  the  two  Brahmanas : — 

AB. 

Imperfects. 

Perfects. 

KB. 

Imperfects. 

Perfects. 

i. 

116 

6 

xi. 

0 

0 

ii. 

183 

5 

xii. 

18 

16 

iii. 

347 

7 

xiii. 

0 

6 

iv. 

186 

3 

xiv. 

9 

0 

V. 

97 

6 

XV. 

20 

3 

vi. 

92 

49 

xvi. 

6 

5 

vii. 

30 

139 

xvii. 

1 

0 

viii. 

29 

51 

xviii. 

7 

1 

xix. 

3 

0 

KB. 

XX. 

3 

0 

i. 

11 

4 

xxi. 

8 

1 

ii. 

12 

4 

xxii. 

9 

1 

iii. 

5 

1 

xxiii. 

8 

15 

IV. 

7 

2 

xxiv. 

13 

3 

V. 

8 

1 

XXV. 

5 

6 

vi. 

63 

15 

xxvi. 

4 

6 

vii. 

25 

10 

xxvii. 

0 

2 

viii. 

4 

2 

xxviii. 

2 

29 

ix. 

7 

0 

xxix. 

2 

9 

X. 

1 

6 

XXX. 

2 

17 

* Cf.  Dolbriick,  Vergl.  Synt.  ii.  284,  285.  See  Whitney,  PAOS.  May,  1891,  pp.  l»xxviiis«?, 


§7] 


87 


The  Syntax  of  the  Tenses  and  the  Moods 

But  the  significance  of  the  figures  is  in  the  case  of  the  AB.  strengthened 
when  the  cases  of  the  perfect  are  scrutinized.  In  v the  six  cases  occur 
in  the  twenty-fifth  Adhyaya,  and  that  Adhyaya  is  no  doubt  later ; they  are 
uvdca,  V.  29  (bis) ; 30.  15  ; habhuva,  30.  15 ; dsa,  36.  3 (bis).  In  the  ca.ses 
in  iv.  in  8.  3 dadhrsatuh  is  clearly  intended  to  be  differentiated  from  the 
preceding  abrutdm  as  it  explains  why  they  said  as  they  did,  as  they  had 
not  the  daring  to  say  something  else.  In  iv.  1 7.  5 the  loss  of  jagmuh 
occurs  with  pUrve,  but  the  reason  for  its  use  is  not  at  all  obvious,  unless  it 
be  to  convey  the  precise  sense  ‘ arrived  first 

In  iii  there  is  a group  of  three  perfects  in  iii.  48.  9,  sarhniruvdpa,  uvdca, 
and  dsuh,  in  iii.  20.  1 occur  d^atuh  and  abhyanuvdca ; in  iii.  18  yatra  yatra 
. . . nirajdnan  is  followed  by  apidadhuh  which  may  well  be  taken  as  an 
unaugmented  imperfect.  In  iii.  49.  5 dsa  is  clearly  differentiated  from  the 
surrounding  imperfects. 

In  ii  there  occur  dsa,  differentiated,  and  abhyanuvdca  in  33.  5 ; 
abhyanuvdca  in  25 ; parisasdra  in  19  is  probably  not  past  but  present  in 
sense ; in  36  ninupaydrii  cakruh  is  pluperfect  in  contrast  with  viharantoj 
following  it. 

In  i all  the  perfects  in  narrative  occur  in  one  chapter  (18),  viz.  vimethire, 
pardbahhuva,  iicuh  (bis),  samjabhi'uh,  dhatuh.  This  is  a very  peculiar 
feature,  comparable  to  the  group  in  iii.  48.  9.  Possibly  in  both  cases 
interpolation  is  present. 

In  the  KB.  and  in  the  last  three  books  of  the  AB.,  while  of  course  here 
and  there  differences  of  tense  can  be  read  into  the  text  naturally 
enough,  the  constant  use  of  the  perfect  in  a narrative  sense  shows  that 
that  tense  had  acquired  a regular  narrative  use  in  prose  as  always  in 
verse,  for  in  the  Vedic  verse,  including  the  Gathas,  and  in  the  epic  as 
well  as  in  classical  poetry  the  perfect  is  an  established  narrative  tense. 

18.  The  futiire  tense  shows  little  of  note.  Chiefly  to  be  remarked  is 
the  frequent  use  of  the  periphrastic  future  which  is  marked  in  both 
texts  and  normally  with  distinct  definiteness  of  time  allusion.  The  simple 
future  and  still  more  the  second  future  convey  the  idea  of  purpose  or 
resolve  quite  as  much  as  that  of  mere  futurity.  Thus  in  AB.  v.  29  and 
KB.  ii.  9 alike  vaktd  smah  expresses  the  fixed  and  definite  intention  of  the 
speakers,  not  mere  futurity. 

19.  The  subjunctive  finds  its  place  in  speech,  not  in  narrative,  and 
therefore  hardly  ever  occurs  except  in  clauses  terminating  in  iti.  The 
only  exception  in  either  Brahmana  is  AB.  iii.  42  : yac  cainam  evam  veddti 
tu  tarn  arjdtai.  In  other  cases  the  sense  is  normally  imperative  or  a strong 
assertion  of  purpose  or  of  desire,  in  all  of  which  uses  its  occurrence  is 
quite  common.  Thus  the  optative  sense  is  clear  in  devd  me  ’nna/m  adann 


88 


Language,  Style,  and  Metre  [§  7 

iti,  AB.  viii.  24.  2,  with  which  the  optative  acnlyuh  in  KB.  iii.  1 is  a precise 
parallel.  So  often  asa^  ii.  8.  7 ; 11.12;  13.8;  iii.  43.6;  viii.1.5;  4.5;  KB.  viii.  9; 
udyachate.  xviii.  5 ; vdnchdn,  xxv.  15  (with  a v.  1.  vdiichantu).  Probably 
injunctive  is  prajanayan,  AB.  ii.  38.  8,  by  which  is  paraphrased  cdnsan 
of  the  RV.  haratai,  AB.  v.  34.  1,  is  a case  of  the  subjunctive  used  in 
a question,  prajdndtha,  AB.  i.  7.  4,  and  juhavdtha,  v.  32.  5 {his),  are 
imperatives.  In  AB.  i.  24.  5 : samgachdtai  yah  . . . atikrdmdt  . . . yah  . . . 
dlulohhayisdt  the  use  of  the  subjunctive  in  a relative  clause  is  noteworthy. 
In  a conditional  clause  in  AB.  ii.  2.  5 yadi  ca  tisthdsi  yadi  ca  caydsai  . . . 
dhattat  the  forms  are  paraphrases  of  the  Rgvedic  verse.  In  AB.  iii.  42  arjasi 
seems  an  error  for  arjdsi  or  arjasva,  while  in  vii.  16  hantdham  upadhavdmi 
is  probably  a blunder  for  °dhavdni,  as  usual  with  hanta. 

20.  The  optative  occurs  freely  in  the  sense  of  wish,  and  in  the  sense  of 
direction.  But  it  shows  no  peculiarity  of  usage  in  main  clauses. 

21.  The  injunctive  is  rare  and  is  practically  confined  to  the  use  with 
md  in  which  it  occurs  in  AB.  i.  13.  12;  ii.  16  (imperf.) ; vi.  1 and  33,  &c. ; 
KB.  xii.  13  ; XXX.  5.  That  the  augmented  imperfect  is  used  in  AB.  vi.  14 
is  most  improbable.  In  AB.  iii.  28.  1 anuparydguh  may  be  an  injunctive.^ 
With  the  first  person  plural  md  occurs  in  AB.  ii.  15.  13 ; v.  22.  5.  pra- 
janayan, AB.  ii.  38.  8,  has  been  noted  above : it  is  not  independent  of 
cansan  which  it  explains. 

22.  The  infinitive  in  the  two  Brahmanas  has  a very  limited  use.  The 
infinitive  in  turn  is  found  with  akdmayata,  AB.  iii.  39 ; veda,  vi.  23.  5 ; 
arhati,  vi.  23.  4 ; dadhrsatuh,  iv.  8 ; and  the  root  cak,  i.  7.  3 ; iii.  14.  The 
KB.  has  the  infinitive  with  cak,  iii.  6 ; xv.  2 ; xxiii.  2 ; arh,  viii.  6 ; 
dr,  xxv.  13.  More  unusual  is  yanti  vdcam  ^ksitum,  vii.  6. 

The  form  in  toh  is  found  with  %<p)ara  in  aitoh,  paraitoh,  AB.  viii.  7 ; 
ahhyupaitoh,  vii.  29  ; pratyetoh  (without  %^ara),  vi.  30  ; anrndkartoh,  i.  14 ; 
gldvo  janitoh,  i.  25  ; vdco  raksohhdso  janitoh,  ii.  7 ; ni  vd  roddhor  vi  vd 
mathitoh,  i.  10;  pratyavahartoh,  vii.  33;  hinsitoh,  i.  30;  with  a negatived 
infinitive,  arantoh,  iii.  48 ; avarstoh,  iii.  18.  It  is  also  found  with  d, 
d carlrdndm  dhartoh,  vii.  2,  and  with  purd,  purd  vdcah  pi'avaditoh,  ii.  15. 
The  KB.  has  no  case  with  d or  purd,  with  which  it  uses  only  abstract 
nouns  ; it  has  Icvdra  with  kartoh,  vii.  8 ; %<pjaro  vivaktdram  bhreso  'nvetoh, 
xxvii.  1 ; there  occurs,  however,  the  rare  use  icvard  yadi  ndsuraiuksdiisy 
anvavapdtoh,  x.  2 ; xvii.  9. 

The  AB.  has  taiii  harati  vadham  yo  ’sya  strtyas  tasmai  startavai 
ii.  6,  35  ; iii.  7 ; tenedam  sarvam  etavai  krtam,  v.  15.  The  KB.  has  only 
dgrayanlydn  uddhartavd  dha,  iv.  14. 

Finally  the  AB.  has  dsade  ’ciklpat  i.  29.  7. 

' If  so,  it  is  overlooked  by  Dolbriick,  Altind,  S>jnt.  p.  369. 


§ 7]  The  Infinitives,  Participles,  and  Adverhs  89 

In  AB.  ii.  7 it  is  possible  that  v^o  raksobhdso  janitoh  is  a case  of  the 
attr.  gen.  as  taken  by  BR.  But  the  accusative  is  at  least  as  probable  ; the 
nominative  is  unlikely  janitoh  is  active. 

23.  The  participles  show  no  special  peculiarities  of  use.  The  apparent 
use  of  the  gerund  as  a finite  verb  seen  by  Aufrecht^  in  ya  dhitdgnir  jive 
mrta<^ahdani  crutvd,  AB.  vii.  9,  cannot  be  correct,  and  the  obvious  solution 
is  to  read^wea  mrtacabdam  which  would  be  written  as  jiverii,  and  the  m 
would  easily  disappear.  The  frequent  use  of  the  gerund  in  am  is  note- 
worthy in  both  Brahmanas ; it  perhaps  should  be  read  in  KB.  viii.  9. 

There  also  is  an  apparent  use  of  the  participle  as  a finite  verb  in  te 
abhitah  paHcaranta  ait  pa^m,  AB.  ii.  7,  but  there  is  in  that  case  an 
anacoluthon,  or  possibly  a misreading. 

Participles  are  governed  by  man,  and  by  abhivijhd  in  AB.  iii.  18.  8. 

Gerunds  followed  by  atha  occur  in  KB.  xi.  8 and  probably  in  AB. 
vii.  13.  Past  participles  passive  without  copula  are  never  historical  in  sense. 

The  past  aprdptdh  may  be  active  in  KB.  xii.  2,  where  the  usual  peri- 
phrastic tenses  with  dsan  occur. 

24.  Adverbs  show  little  of  interest  in  syntactic  use.  In  KB.  xxvi.  5 
occurs  tusnim  dsuh.  The  indefinite  forms  yata  eva  kutac  ca,  AB.  vii.  2.  5, 
and  yatah  kutac  ca,  ii.  24,  occur  without  verbs,  and  with  these  may  be 
compared  the  use  of  adverbial  phrases  like  ydvatkdmam,  AB.  vi.  33.  7 ; 
ydvanmdtram  eva,  KB.  iv.  5,  and  yathdyatham. 

In  the  relation  of  prefixes  to  the  verb  is  to  be  noted  the  separation  of 
anu  from  the  infin.  in  AB.  iii.  39. 

25.  In  the  use  of  the  particles  of  assertion  certain  points  require 
notice. 

iva  is  often  used  in  the  sense  practically  of  eva,  or  more  accurately 
as  a sort  of  modification  of  the  sense  of  the  plain  assertion  ; thus  prsthata 
ivdgnuihram  krtvd,  AB.  i.  30  ; yadi  ha  vd  api  bahava  iva  yajante,  ii.  2 ; so  je 
jyoktamdm  ivdramata,  ii.  8,  besides  many  other  places  where  the  sense  is 
less  certain. 

vd  here  and  there  clearly  has  the  sense  of  vai  as  in  ativa  vdnydn,  AB.  iv. 
11.  6;  sastydm  vd  varsesu,  17.  5 ; yathd  vd,  6;  iti  bahuni  vdha,  vi.  12.  17 ; 
in  KB.  xii.  4 and  xvi.  9 are  possible  cases. 

nvai  occurs  in  both  texts,  AB.  ii.  22.  3 ; KB.  xiii.  4 ; xxvi.  14 ; xxviii.  2. 
The  normal  iti  nu  is  strengthened  to  iti  nvai  in  KB.  xii.  4. 

vdva  is  frequent  in  the  earlier  portion  of  the  AB.,  while  vai  is  normal 
in  the  latter  portion,  in  comparisons  as  yathd  vdva ; it  is  found  in 
KB.  xxiv.  1 as  a V.  1. 

Combinations  with  vai  include  ha  vd  api,  AB.  ii.  2 ; KB.  i.  1 ; ii.  8 ; 

* Cf.  Weber,  Ind.  Stud.  ix.  249. 

12  [h.o.s,  «b] 


90  Language,  Style,  and  Metre  [§7 

xiv.  3 (wrongly  printed  by  Lindner  as  iha  vd  api) ; u ha  vd  api,  ii.  8 ; ha 
va  u,  vi.  12 ; xxviii.  1,2;  uha  vai,  xi.  5 ; AB.  vii.  26.  5,  &c. 

aha  occurs  in  updha . . . dpnoti,  AB.  vii.  26.  4 ; atrdhaiva,  vi.  23.  7 ; and 
in  a verse  in  KB.  xxvii.  1 ; ndhaiva.  aho  occurs  in  KB.  vii.  4. 
uta  is  found  in  AB.  iv.  26.  10 : yad  anyadevatya  uta. 
nu  is  specially  frequent  in  the  phrase  iti  nu  terminating  a description, 
e.g.  AB.  i.  21 ; hi.  19.  7 ; 41 ; 47.  13 ; KB.  x.  2 : xxii.  1 ; xxiii.  1.  3. 

ca^at  in  addition  to  its  function  in  the  AB.  in  the  apodosis  of 
conditional  clauses  occurs  in  that  text  absolutely  in  iii.  48.  9 : catuhsastih 
kavacinah  cacvad  dhdsya  putranaptdra  dsuh. 

u is  found  with  tv  in  KB.  xviii.  13 : utv  eva ; with  him  in  viii.  8. 
atha  after  an  absolute  form  is  perhaps  ^ to  he  seen  in  AB.  vii.  13  ; iti 
hdsmd  dkhydydthainam  uvdca,  and  clearly  in  KB.  xi.  8. 

26.  The  repetition  of  particles  is  seen  in  a few  cases,  namely,  hy  eva  hi 
twice  repeated  in  AB.  ii.  12 ; naivaiva,  vi.  32 ; and  according  to  Weber, 
nl  viva,  vi.  32,  should  be  taken  as  m iva  iva.  atho  . . . lo  vai  occurs  in 
KB.  xvii.  1. 

27.  Negative  particles  are  normal,  except  that  net  occurs  as  a simple 
negative  in  net  tu  pragdthdh  Jcalpante,  AB.  vi.  28.  The  emphatic  no  eva  is 
found  in  AB.  vi.  2.  6 ; KB.  ix.  1.  The  indefinite  negative  cana  is  foimd  in 
both  texts  after  na,  KB.  ii.  1 ; vi.  2. 

In  a question  in  AB.  vi.  34.  3:  no  hi  na  pratyajhdsthdh  the  sense  is, 
‘Surely  you  did  not  promised’  Normally  na  is  used  to  ask  a simple 
negative  question  without  implication  of  the  answer. 

28.  Connective  and  disjunctive  particles  are  as  normal  in  the  Brahmanas 
duplicated.  In  no  case  is  a particle  used  with  the  first  member  only. 
Examples  of  the  use  are,  for  vd,  uta  vd  . . . uta  vd,  AB.  iii.  46.  2 ; kena  vd 
nu  kena  vd,  KB.  xiii.  3 ; vdpi  vd,  AB.  vh.  5.6.  In  KB.  ix.  4 u ha  ..  ,u  ha 
occurs,  vd  alone  without  a preceding  vd  is  found  in  AB.  ii.  17 : ahrdhmaiwk- 
tasya  yo  vd  . . . yajeta ; perhaps  in  KB.  xvi.  9 ; xxv.  14 ; in  KB.  xviii.  1 is 
found  yadi  vd  Frajdpateh  as  a contrast  to  surydm ; vd  with  an  independent 
clause  occurs  in  AB.  vii.  9 ; KB.  xvi.  10. 

29.  In  questions  when  simple  no  particle  is  normally  used  at  all.  In 
a double  question  in  AB.  v.  36  kim  svid  . . . nlyante  is  followed  by  akrtvdho 
svid  . . . haratai.  kim  u in  KB.  viii.  8 seems  to  raise  an  objection,  rather 
than  to  carry  on  a previous  clause. 

30.  In  the  compound  sentence  in  many  cases  the  use  of  parataxis 
supplies  the  place  of  hypotaxis.  Of  this  there  is  an  excellent  example  in 
AB.  vi.  31 : katham  atrd^asta  eva  ndbhdnedistho  bhavaty  atha  nnaitrdvaruno 

* Seo  Weber,  Jnd.  Stud.  ix.  314  ; Bohtlingk,  Aufrccht’a  emend.ition  (p.  431)  iti  ha 

BKSGW.  15  Dec.  1900,  p.  417,  in  place  cf  smdsnia. 


§7]  The  Syntax  of  the  Dependent  Clause  91 

vdlakhilydh  ^ahsati  te  prdnd  veto  vd  agre  ’tha  prdndh  . . . katham  atra 
yajamdnasya  prajdteh  katluim  prditd  aviklptd  hhavanti.  This  clause  is 
further  noteworthy  as  it  depends  on  a yad  clause,  and  contains  within  it 
an  elaborate  parenthesis  applying  the  same  principle  to  the  Brahmanac- 
chahsin. 

This  is  a specially  elaborate  case  but  other  instances  occur  pai-sim: 
prdyaniyam  iti  nirvapanti  prdyanlyam  iti  airanti  prayaniy  evdsmdl 
lokdt,  i.  11 ; samaydvisitah  suryah  sydd  atha  vdcam  visrjeraiis  tdvantam 
eva  tad  dvisate  lokarh  pari^iiisanti,  v.  24.  11 ; caksusl  vimrjita  caksur- 
evdaya  tad  gopdyati,  KB.  xvi.  5 ; adhlyann  upahanydd  anyam  vivaktdram 
icket,  A.B.  hi.  35  ; ii.  33.  1 ; iii.  5.  1,  &c. ; KB.  x.  5,  &c. 

31.  Kelative  clauses  have  certain  special  characteristics.  The  use  of 
such  a clause  as  precisely  parallel  to  an  adjective  is  seen  in  ahrdhmanok- 
tasya  yo  vd  . . . yajeta,  AB.  ii.  17. 

In  the  causal  sense  relative  clauses  occur  very  markedly  in  alaso  ’bhur 
yo  me  vdcam  avadhih,  AB.  vi.  33.  4 ; yo  . . . asakthdh,  ibid. ; tvam  vai  nah 
^'estho  'si  yam  tvd  . . . anveti,  AB.  iii.  22.  5. 

The  use  of  the  relative  in  comparison  is  noteworthy  in  bhuydiisah  . . . 
yac  ca,  AB.  iii.  29.  6 ; samdnam  . . . yac  ca,  iv.  30.  15. 

The  indefinite  use  of  the  relative  is  common  and  the  indicative  is 
frequently  the  tense  employed,  as  in  ydvatdm  vai . . . veda  . . . bhavanti, 
yesdm  u na  veda  kim  u te  syuh,  AB.  ii.  39.  11.  The  same  use  still  more 
definitely  conditional  appears  in  sarvajydnir  haiva  sd  yah  . . . daddti, 
KB.  XXV.  14  (‘  if  a man  give  ’) ; yah  . . . veda  tat  suviditam,  AB.  ii.  29.  11. 
But  the  optative  tends  also  to  appear ; thus  yasya  tat  kdmdya  tathd  kurydt 
prdnasya  ca  vdcac  cdtraiva  tad  updptam,  AB.  ii.  26 ; yah  . . . yajeta  . . . 
dpmoti,  KB.  xvi.  10 ; yat  kimcic  chandah  . . . yujyeta,  xxvi.  8 (no  verb). 
Still  more  natm-al  is  cansed  yat  . . . cahseyuh,  AB.  vi.  8.  9,  in  view  of  the 
influence  of  the  preceding  optative ; anucydni  ...  yovd  . ..  yajeta,  AB.  ii.  17, 
shows  a participle  of  necessity  as  equivalent  to  an  optative  but  ydm  . . . 
utsarpet  in  KB.  iii.  1 in  a definition  is  more  clearly  merely  generic. 

In  another  set  of  cases  the  optative  occurs  in  both  clauses,  the  con- 
ditional sense  being  perfectly  clear : of  this  character  is  the  constant  phrase 
ya  evam  tatra  bruydt  vdcd  vajrena  yajamdnasya  prdiidn  vyagdt  prdna 
enam  hdsyatUi  cacvat  tathd  sydt,  AB.  ii.  21.  2.  There  is  no  anaco- 
luthon  proper  as  yah  is  really  felt  as  ‘ if  any  one  and  the  clause  may  be 
further  elaborated  by  a still  extra  conditional  relative  clause  as  in  yah  . . . 
iydt  yas  . . . tarn  tatra  bruydc  cyosyata  iti  tathd  ha  sydt,  KB.  ix.  4. 
Normally  bruydt  means  ‘ speak  of  ’ a person,  but  occasionally  ‘ speak  to  ’ as 
in  ya  enam  tatra  bruydd  vdcah  kutena  yajamdndt  pacun  niravadhlr 
apa<nim  enam  akar  iti  cacvat  tathd  sydt,  AB.  vi  24. 13.  The  use  is  found 


92 


Language,  Style,  and  Metre  [§7 

in  the  KB.  always  with  tathd  ha  sydt,  never  cacvat  as  in  the  AB. ; see 
vii.  19 ; xii.  7 ; xiii.  9 ; xiv.  2 ; xvii.  1 ; xxiii.  6 ; xxv.  10.  In  the  AB. 
cacvat  occurs  once  also  in  another  form  of  clause  yat  saumydtithimatl  sydt 
mcvat  sd  sydt,  AB.  i.  17.  3.  The  optative  also  occurs  in  a clause  without 
^agvat  in  jdmi  ha  sydd  ya  etam  nigadam  bruydt,  KB.  viii.  8.  In  the  place 
of  the  apodosis  there  may  he  a question  without  a verb  as  in  a series 
of  sentences  in  AB.  vii.  2seq.,  commencing  yasya  . . . (opt.)  kd  tatra 
'prdyaccitih. 

32.  The  conditional  sentence  runs  parallel  with  the  relative  clause. 
The  normal  form  has  the  optative  in  both  protasis  and  apodosis,  but  the 
apodosis  may  take  another  form.  The  apodosis  may  be  an  expression 
which  can  be  regarded  as  a potential,  thus  yad  . . . samnirvaped  i^ard 
hdsya  vitte  devd  arantor,  AB.  iii.  48 ; so  18.  8 ; ii.  7.  6,  l^ara  being  an 
expression  approximately  future  in  sense.  Or  again,  yadi  . . . kuryuh  . . . 
^anstavyah,  AB.  iv.  2,  where  the  participle  of  necessity  serves  as  an  optative. 
In  other  cases  the  verb  of  the  apodosis  is  not  expressed,  as  te  yadi  tathd 
kuryur  etdv  eva  stotriydnurupau,  KB.  xxiv.  5 ; 26 ; xxv.  6 ; xxvi.  4 ; 
AB.  iv.  13.  5 ; so  with  the  interrogative  form  ya  dkitdgnir  yadi  Icap^lath 
na^et  kd  tatra  prdyaccittih,  AB.  vii.  9.  2 ; v.  32.  5. 

A further  development  is  when  the  optative  in  the  protasis  is  ac- 
companied by  an  indicative  in  the  apodosis ; yad  . . . vydcaksita  . . . 
gamayati,  AB.  v.  23.  10 ; yadi  . . . abhydbhavet  . . . asti,  iii.  46  ; yadi  . . . 
budhyeta  . . . bhavati,  KB.  xxvi.  4 ; yadi  svardni  pi'sthdni  hhavanti . . . tarhi 
. . . kurvanti,  yady  u . . . sydtdm  tarhi . . . kurvanti,  KB.  xxiv.  8 ; cf.  xxv.  5. 

These  are  on  the  whole  rare  and  slightly  irregular ; on  the  other  hand 
yad  . . . juhoti  . . . anubruydt,  KB.  ix.  5,  is  of  a normal  type. 

The  protasis  may  be  of  course  abbreviated ; so  sattram  u cet,  AB.  iv. 
29.  13 ; KB.  xxv.  14;  na  cet  svayonau,  xxv.  6 ; AB.  vii.  5.  1. 

In  AB.  iii.  46.  10  occurs  api  yadi  ; api  ha  yadi,  iii.  16.  2. 

The  conditional  is  found  in  a full  condition  of  what  was  not  realized 
in  AB.  iv.  30.  6 ; in  KB.  xxx.  5 and  in  the  apodosis  of  the  same  condition 
in  AB.  vi.  33,  and  in  kuto  hy  anyam  dharisyan,  KB.  xxvi.  7. 

33.  Clauses  of  comparison  are  frequent,  and  very  often  show  an 
optative  in  the  dependent  clause.  In  that  case  the  apodosis  takes  two 
types,  either  the  indicative  stands  or  it  is  reduced  to  a mere  evark  tat  or 
tddrk  tat.  Of  the  first  type  is  yathd  . . . praplaverann  evam  haiva  te 
praplavante,  AB.  vi.  21.  10  {bis)',  iii.  19;  KB.  i.  5;  vii.  7;  xi.  4,  8; 
xvii.  8;  xviii.  7 ; xxvii.  6 ; dhvayanti  yathd  . . . dhvayet,  AB.  vi.  3.  1.  Of 
the  latter  are  yathd  . . . kurydt  evam  tat,  KB.  x.  3 ; v.  5 ; vii.  3,  9 ; viii.  2,  9 ; 
xii.  3,  6;  xiv.  4;  xviii.  4;  xxii.  10;  xxv.  10  ; xxvi.  1 ; AB.  iii.  47 ; iv.  4; 
V.  32 ; so  yathd  . . . sydd  evam  eva  . . . sam^lesinyah,  KB.  vi.  12.  In  the 


§ 7]  Conditional  and  other  Dependent  Clauses  93 

AB.  the  normal  form  in  the  main  clause  is  tddrk  tat,  i.  17.  12 ; iii.  10 ; 
20.  21 ; iv.  9.  9 ; v.  28  (bis),  31 ; vi.  23.  8;  KB.  ii.  9.  In  AB.  v.  15  tat  is 
explained  by  a clause  yad  . . . ^aiisati ; in  vi.  23. 7 the  opt.  occurs  with  yathd 
in  a clause  where  there  are  optatives  in  protasis  and  apodosis. 

In  KB.  xxii  6 the  relative  and  comparative  forms  are  merged  in  yathd 
yas  taptarh  ninayet  evam  tat. 

34.  In  the  case  of  sentences  of  time  and  place  there  are  no  special 
peculiarities  in  either  text.  But  both  use  yatra  somewhat  freely  in  clauses 
of  occasion.  Thus  is  found  in  AB.  vii.  28  yatra  . . . tatra  with  imperfects, 
and  in  iv.  20.  21  yatra  is  so  used  without  any  correlative.  In  vii.  33 
yatra  and  tat  with  the  opt.  are  found  and  in  iv.  20.  19  yatra  without 
correlative  with  the  opt.  In  iii.  18  yatra  . . . nirajdnan  . . . apidadhuh 
the  apparent  perfect  is  probably  an  unaugmented  imperfect.  In  the  KB. 
yatra  . . . tad  with  imperfect  occurs  in  xviii.  1 ; yatra  with  perfects, 
xxviii.  3,  4 ; xvi.  1 ; yatra  with  imperfect  and  a perfect  in  the  main 
clause,  vi.  13. 

35.  Clauses  denoting  the  purpose  with  which  an  action  is  done  or  the 
result  it  is  desired  to  avert  are  normally  expressed  not  by  subordinate 
clauses  proper,  but  by  oratio  recta  with  iti.  If  the  purpose  is  positive 
the  subjunctive  or  optative  is  used  without  any  particle,  if  negative  the 
optative  normally  is  not  used,  but  ned,  occasionally  na,  with  the  sub- 
junctive and  md  with  the  injunctive. 

Moreover,  the  sentence  may  be  not  merely  a simple  one,  but  a complex 
one,  giving  a reason  for  the  action  arrived  at,  or  to  be  averted : and  thus 
the  building  up  of  larger  complexes  becomes  possible. 

Examples  of  the  positive  form  are  dhuti  juhoti  mahacchastram  vdh  ca 
manac  ca  pHte  udyachdte  iti,  KB.  xviii.  5 ; iv.  14,  uttamam  vartmopani- 
crayetdyavi  vai  loko  daksinam  havirdhdnarh  pratisthd  vd  ayam  lokah 
pratisthdydm  anucchinno  'sdnlti.  In  this  case  and  in  similar  cases,  such  as 
XXV.  15 ; xii.  5 it  is  open  to  argue  that  the  reason  is  given  by  the 
Brahmana,  and  that  a new  clause  begins  with  the  clause  of  purpose,  but 
this  seems  needless  and  not  very  natural.  Besides  the  subjunctive  occurs 
the  precative  (udydsam)  in  KB.  xxviii.  1,  and  a future  (atsydmi)  is  used 
in  iv.  14. 

Instances  of  the  negative  form  are  tasmdd  u ndnuttisthen  ned  ream 
svdd  dyatandc  cyavaydnlti  ned  ream  sdmno  ’nuvartmdnam  karavdnlti, 
KB.  xii.  5 ; tdn  avagrhydste  net  pravartantd  iti  xiii.  5 ; xvii.  7 ; tasmdt . . . 
^pdni  casyante  net  prdTiebhya  dtmdnam  apddadhdnlti,  xxv.  12;  xxvii.  6; 
mi  pdpah  puruso  ydjyo  dvddacdhena  ned  ayam  mayi  pratitisthdd  iti, 
AB.  iv.  25.  5,  7 ; quite  exceptional  is  tasmdt . . . na  ksatriyo  druhyen  Tied 
rdstrdd  avapadyeyavi  ned  vd  md  prdno  jahad  iti,  viii.  23. 11.  The  complex 


94 


Language,  Style,  and  2Ietre  [§  7 

type  is  seen  in  naite  viparyasyati  pratisthe  vai  samydjye  net  pratisthe 
vyatisajdnlti,  KB.  vii.  9 ; iii.  4,  5 ; vii.  9 ; ix.  6 ; x.  4 ; xi.  8 ; xiii.  5 (Ms), 
6,  7,  9;  xiv.  3 (ned  . . . gama);  xvi.  1,  2,  6;  xviii.  10;  xix.  6;  tad  avi- 
vdkyam  hhavati  na  hi  tad  addha  veda  kaccana  ned  avidvdn  nirbravdnlti, 
xxvii.  1 ; AB.  iii.  29.  3-4 ; vi.  3.  9. 

ned  is  not  essential  in  this  use ; in  AB.  viii.  6.  9-1 1 is  found  athainam 
abhiseksyann  apdm  cdntim  vdcayati  . . . naitasydbhisisicdnasydcdntd  dpo 
vlryam  nirhaixann  iti.  In  AB.  v.  22.  5 tasmdd  dacamam  ahar  avivdkyam 
bhavati  md  criyo  'vavddismeti.  In  both  cases  the  sense  is  precisely  as 
with  ned,  and  the  origin  of  the  use  of  ned  through  its  equivalence  to  na 
is  obvious.  In  accented  texts  the  verb  with  ned  is  regularly  accented 
because  of  the  logical  relation  of  the  ned  to  the  principal  clause,  but  it 
is  unnecessary  with  Weber  ^ and  Delbriick^  to  insist  on  translating  by 
‘ Lest  ’ like  Latin  ne,  for  in  prose  as  opposed  to  verse  and  prose  Mantra 
(AB.  ii.  7. 10 : md  rdvistha  . . . ned  . . . ravitd  ravat)  the  clauses  always  are 
flung  into  oratio  recta  and  can  well  be  rendered  ‘ Let  me  not  ’. 

ned  occurs  once  with  the  optative  and  with  a form  (jahat)  which  can 
be  subj.  or  inj.  in  parallel  clauses  in  AB.  viii.  23.  11,  quoted  above  ; the 
former  use  is  unique. 

36.  In  these  cases  the  clause  with  iti  is  clearly  dependent  on  a main 
clause ; in  another  set  of  instances  the  iti  clause  instead  forms  the  main 
clause,  expressing  the  view  or  thought  of  the  actors.  These  clauses  take 
several  forms.  In  the  first  place  the  clause  may  stand  somewhat  isolated : 
thus  yathd  hy  evdsya  prayaimm  evam  udayanam  ccsad  iti,  AB.  iii.  43.  6 ; 
brahmapurastdn  ma  ugram  rdstram  avyathyam  asad  iti,  viii.  1.5;  4.  5. 

In  the  second  place  the  clause  follows  one  in  yad,  as  in  tctd  yat  somam 
rdjdnam  krlimty  asau  vai  somo  rdjd  vicaksayac  candrama  abhisuto  ’sad 
iti,  KB.  vii.  10 ; xvii.  7 ; yad  eva  vdco  jitdSm  tan  ma  idam  anu  Ica'i'ma 
samtisthdtd  iti,  AB.  viii.  9.  11;  yad  v evaitacapraldpd'Sh  \ aydtaydmd 
vd  aitacapraldpo  ’ydtaydmd  me  yajfie  ’sad  aksitir  one  yujne  ’sad  iti  vi. 
33.  11. 

In  the  third  place  the  clause  with  iti  may  be  negatived  by  oned ; thus 
yad  . . . ndha  ned  yajamdnaooi  pravrnajdnlti,  KB.  v.  6 ; 7 ; xviii.  4 ; yat 
stokdh  ccotanti  sao'vadevatyd  vai  staled  nen  ma  ione  ’nabhipontd  devdn 
gachdn  iti,  ii.  12.  3.  The  same  effect  as  ned  is  produced  by  ond  in  tad 
yat  puo'd  cakunivdddd  anubruydn  md  ojajfiiydnivdcaoh  proditdm  anupo'a- 
vadismeti,  ii.  15.  13. 

37.  In  comparison  with  clauses  with  iti  other  forms  of  indicating 
purpose  are  very  rare.  In  KB.  ix.  4 occurs  yathd  hotar  abhayam  asat 
taihd  kuru ; ifa  AB.  viii.  10.  6 : tathd  one  kuru  ojathemdoh  sendm  jaydoii ; in 

* Ind.  Stud.  ix.  249.  * Altind.  Synt,  p.  816. 


§ 7]  Clauses  ivith  iti  and  Reported  Spteech  95 

KB.  xxvii.  3 : yatha  sahasrani  ixtncadaca  cdnustubhah  syus  tatha  . . . 
saniyddayet. 

38.  Just  as  in  the  case  of  clauses  with  iti,  after  a preceding  clause  with 
yad,  a clause  with  vai  intervenes  giving  a ground,^  so  when  the  main  clause 
has  eva  or  tasmdt  a clause  with  vai  frequently  intervenes.  It  is  usual  to 
take  such  clauses  as  giving  the  reason  for  the  preceding  clause  in  yad,  but 
the  real  force  is  rather  to  add  a further  train  in  the  reasoning,  and  the 
main  clause  is  not  that  in  vai  but  rather  that  in  eva.  Such  clauses  are 
common  in  both  texts,  e.  g.  yad  eva  gdyatrlhhir  abhispmti  gdyatram  vai 
prdtahsavanam  tena  'prdtahmvane  (abhishUam  bhavati),  AB.  vi.  2.  8;  atha, 
yad  agnirii  'prathamam  devatdndih  yajaty  agnir  vai  devdndm  mukham 
mukhata  eva  tad  devdn  prlndti,  KB.  iii.  6;  7;  8;  v.  8;  viii.  6 {ter),  &c. 
Or  with  tas^ndt,atha  yad  apardhm  pitryajnena  caranty  apaksayabhdjo  vai 
pitaras  tasmdd  apardimejntpjajnena  caranti,  KB.  v.  6 ; yad  agnirh  kdvyavd- 
hanam  antato  yajaty  etat  svistakrto  vai  pitaras  tasmdd  enam  antato  yajati, 
v.  7.  The  yad  clause  states  the  fact  to  be  explained,  the  vai  clause  the 
reason  for  it,  and  the  eva  or  tasmdt  clause  the  necessary  conclusion.  In  any 
case  the  clause  with  vai  is  a parenthesis  rather  than  an  apodosis,  and  how 
exactly  it  was  felt  by  the  users  of  the  phrase  cannot  now  be  determined. 

39.  By  an  illogical,  if  natural,  use  the  fact  to  be  explained  is  sometimes 
stated  in  the  yad  clause  and  the  cause  given  in  a clause  with  hi,  and  not  as 
oftener  vai.  Thus  atha  yad  vyavagrdkam  devatd  dvdhayati  ndnd  hy  dbhyo 
havihsi  grhUdni  bhavanti,  KB.  iii.  3 ; iv.  12 ; v.  5. 

40.  Clauses  of  reported  speech  stand  regularly  and  very  commonly  in 
(/ratio  recta  with  iti . But  the  iti  may  be,  and  not  very  rarely  is,  omitted, 
especially  when  tad  dhuh  or  a similar  expression  has  been  used,  and  the 
extent  of  the  quotation  is  left  to  the  context  to  show.  There  are  clear 
cases  of  this  in  AB.  iii.  8 ; 22  ; KB.  x.  1,3;  xii.  7 ; xvii.  1 ; xxiv.  8. 

This  omission  is  very  natural,  where  in  any  case  there  occurs  an  iti  at 
the  end  of  the  passage  quoted,  as  in  AB.  iv.  25.  5 ; no  case  of  a double  iti 
occurs  in  the  AB.  There  is  room  therefore  for  uncertainty  in  AB.  v.  29. 1 : 
uvdea  Jdtukarnyo  vaktd  smo  vd  idarii  devebhyo  yad  vai  tad  agnihotram 
ubhayedyur  ahuyatdnyedyur  vdva  tad  etarhi  huyata  iti  whether  the  iti 
belongs  to  uvdea  or  vaktd  smo  or  to  both,  and  also  whether  yad  serves 
a double  function  as  relative  and  particle  = ‘that ’.  Cf.  also  AB.  i.  25.  15. 

In  one  case  cause  seems  to  be  expressed  by  both  yad  and  iti,  namely 
i^aro  hdsya  vitte  devd  arantor:  yad  vd  ayam  alam  dtmane  ’maiisteti, 
AB.  iii.  48.  8. 

41.  A distinctive  feature  of  the  prose  is  the  free  use  of  prolongation 


* Cf.  Eggeling,  SEE.  xxvi.  15. 

* E.  g.  Delbriick,  Altind.  Synt.  p.  573.  Of 


course  when,  as  often,  the  vai  clause  is. 
the  only  apodosis,  this  view  is  correct. 


96 


Language,  Style,  and  Metre  [§7 

of  vowels  for  purposes  of  emphasis.  It  is  thus  in  place  in  the  asking  of 
a question : thus  in  AB.  vi.  26.  10 : vihrtdSrh  stotrdSm  avihrtdSm  iti ; 
vi.  34.  3 : prdvocdSh  iti  ..  . no  hi  na  pratyajndsthdSh  iti  and  so  often. 
Another  characteristic  use  is  that  at  the  conclusion  of  a yad  clause  giving 
the  topic  of  discussion,  as  yad  eva  na  sam  camsatl  3 n dtmd  vai  stotHyah, 
vi.  26.  5 ; yad  eva  cilpdnl  3 n dtmasamskrtir  vdva  ^pdni,  vi.  27.  4,  and 
so  often.  Thirdly  it  is  used  merely  as  emphatic  to  bring  out  the  full 
importance  of  a word,  as  in  tad  dhur  nfiahdvddd3h,  AB.  v.  33.  1. 

42.  The  order  of  words  in  the  texts  presents  few  points  of  note.  The 
regular  practice  of  placing  the  subject  after  the  predicate  is  adhered  to 
freely,  but  there  are  of  course  exceptions,  and  in  many  cases  which  is 
subject  or  predicate  must  remain  doubtful.^  Occasionally  a deliberate 
change  of  order  is  found,  as  in  AB.  ii.  28.  5 : prdiyd  vai  dvidevatyd  dgur 
vajrah.  In  many  cases  the  distinction  of  predicate  and  subject  is  expressly 
made  by  the  use  of  yad  to  introduce  the  subject,  as  in  AB.  ii.  28.  3 : samstkd 
vd  esd  yad  anuvasatlcdrah. 

43.  The  text  as  preserved  is  unaccented.  It  is  no  doubt  the  case  that 
it  originally  was  duly  accented,  but  the  accents  have  not  been  preserved 
by  the  tradition.  So  in  the  case  of  the  Pahcavinca  Brdhmana  we  have 
a formal  record  that  it  was  once  accented  in  the  style  of  the  ^atapcdha 
and  was  still  so  extant  at  the  time  of  the  Bhdsikasutra  (ii.  32), ^ but  by 
Kumarila’s  time  it  had  ceased  to  bear  accents.® 

G.  Style. 

It  is  impossible  to  place  the  Brdhmaims  in  any  respectable  position  as 
regards  their  style.  The  KausUaki  is  distinctly  inferior  to  the  Aitareya, 
as  the  former  text  is  everywhere  so  seriously  condensed  as  to  be  needlessly 
and  notoriously  hard  to  understand.  The  Aitareya  has  all  the  demerits 
common  to  the  Brahmanas,  but  it  does  not  suffer  normally  from  excessive 
brevity.  This  is  one  of  the  reasons  which  would  in  any  case  have  thrown 
doubt  on  the  genuineness  of  vii.  10  and  11;  it  would  be  impossible  in  the 
whole  of  the  rest  of  the  text  to  discover  any  similar  abbreviation  of  the 
arguments,  whereas  in  the  KausUaki  the  passage  (iii.  1)  on  which  the  second 
of  the  spurious  passages  is  based  is  perfectly  normal  and  in  place.  Similarly 
in  all  the  legends  narrated  the  brevity  of  the  KausUaki  is  excessive,  and 
illustrates  that  tendency  to  abandon  literary  composition  for  mnemonic 
phraseology  which  finds  its  full  development  in  the  monstrosities  of  the 
philosophical  Sutras. 

* Cf.  Eggeling,  SBE.  xxvi.  211,  n.  2.  ® See  Burnell,  Sdmavidhdna  Brdhmana,  p.  vi. 

® Kiclhorn,  Ind.  Stud.  x.  421.  Cf.,  however,  his  Samhitopanisad  Brdh- 

mana, p.  xiii. 


§7] 


97 


The  Style  of  the  Brdhmanas 

While  the  Aitareya,  by  its  lack  of  exclusive  devotion  to  brevity,  avoids 
none  of  the  obscurity  of  the  KatosUaki,  it  would  be  idle  to  assert  that  it  is 
simple  or  clear  in  style.  A good  deal  of  it  is  fairly  easy  to  understand, 
but  there  remains  much  that  can  never  have  been  anything  but  obscure. 
Doubtless  this  is  due  in  no  small  degree  to  the  nature  of  the  subject- 
matter  ; the  pseudo-profundity  of  the  texts  reflects  itself  in  the  vagueness 
of  their  language.  But  this  defect  is  also,  in  part  at  least,  accounted  for  by 
the  fact  that  the  texts  were  the  subjects  of  oral  transmission  and  explana- 
tion, and  that,  therefore,  it  was  sufficient  to  mention  a matter  allusively, 
leaving  the  meaning  to  be  made  clear  by  the  teacher.  A good  in.stance  of 
this  defect  is  the  phrase  d catiiram  vaidvandvam  miihunarh  prajav/inam 
prajdtyai,  which  occurs  in  the  Kofu^taki  (iii.  9;  vii.  10;  xxix.  3).  What 
it  actually  means  we  are  reduced  to  guessing ; it  is  not  more  than  a brief 
mnemonic  of  a fact  which  is  regarded  as  known  to  those  who  listened  to 
the  Brahmana. 

The  language  of  the  Brahmanas,  as  has  been  seen,  is  very  definitely 
restricted  in  its  grammatical  forms,  and  thus  a certain  precision  is  never 
wanting,  but  it  is  only  fair  to  the  compilers  of  these  texts  to  admit  that 
they  do  all  that  is  possible  to  lessen  the  advantage  thus  conferred  upon 
them.  This  they  accomplish  by  the  constant  practice  of  ellipsis,  by  the 
rapid  and  bewildering  change  of  subject,  and  by  the  undue  straining  of 
the  force  of  single  words  and  cases.  The  word  iti  helps  them  indefinitely 
in  this  struggle  to  avoid  definiteness;  it  is  much  more  often  than  not 
allowed  to  stand  alone  to  show  that  the  sentence  it  ends  contains  either 
a fact  stated,  or  a purpose  set  forth  as  explaining  the  action  mentioned  in 
the  preceding  clause.  A further  aid  is  the  repeated  use  of  interpolated 
clauses  with  the  particle  vai  which  supply  the  place  of  statements  in 
parentheses  in  English,  but  which  are  used  not  here  and  there,  but  every- 
where. Another  support  is  the  use  of  the  demonstrative  pronouns  without 
any  feeling  for  discrimination,  and  the  dative  of  end  contemplated  repeatedly 
saves  a sentence. 

In  a style  of  this  kind  ornament  would  doubtless  be  out  of  place,  and 
at  any  rate  it  is  carefully  avoided.  An  interesting  or  novel  metaphor  or 
simile  cannot  be  found  in  either  Brahmana,  and  in  both  of  them  similes  are 
distinctly  rare.  The  few  that  occur  are  merely  taken  from  the  most  normal 
aspects  of  life,  such  as  the  movement  of  a chariot,  or  the  speed  of  horses. 

The  struct\ire  of  the  sentences  is  drearily  monotonous;  parataxis  is 
wearisomely  frequent,  and  the  chief  form  of  subordinate  clause  is  the 
explanatory  which  begins  with  a yad  clause,  is  often  followed  by  a clause 
in  vai,  and  then  concludes  with  a clause  in  eva,  a form  even  more  afiected 
by  the  KausUaki  than  by  the  Aitareya.  There  is  no  objection  to  a chapter 

13  [h.0.8.  2s] 


98 


Language,  Style,  and  Metre  [§7 

consisting,  as  does  the  Aitareya,  v.  8,  of  a series  of  sentences  precisely  the 
same  in  shape  and  form,  and  in  this,  as  in  many  other  respects,  it  is  easy 
to  see  the  genesis  in  the  Brahmanas  of  the  style  which  disfigures  so  many 
of  the  Pali  texts. 

On  the  other  hand  in  some  things  the  style  of  the  Brahmanas  remains 
natural  and  simple  and  reminds  us  that  it  represents  the  only  natural 
Sanskrit  prose,  save  to  a very  much  less  degree  that  of  the  fable  literature. 
It  is  free  from  the  worst  features  of  the  nominal  style  of  classical  Sanskrit ; 
if  it  overworks  the  dative  of  end,  it  has  hardly  developed  the  ablative  of 
cause,  which  is  a leading  feature  of  the  philosophical  Sutras.  It  is  free  in 
its  use  of  verbal  forms,  and  has  no  preference  for  passive  constructions. 
Gerunds  and  passive  participles  are  quite  rare,  and  are  used  in  strictly 
reasonable  proportions.  Even  more  important  perhaps  is  the  fact  that  the 
long  compound,  which  has  all  the  possible  disadvantages  of  any  form  of 
speech,  has  not  come  into  being. 

The  result  is  that  in  a few  passages  the  Aitareya  is  really  satisfactory. 
The  narrative  of  Qunah^epa  is  not  a model  of  style  but  it  is  a competent 
piece  of  work,  and  reads  easily  enough.  But  it  must  be  admitted  that  most 
of  its  merit  it  does  not  owe  to  the  Brahmana  at  all,  but  to  the  inserted 
verses,  without  which  the  prose  would  show  little  enough  to  praise.  It  is 
indeed  a really  astonishing  fact  that  while  verse  could  show  very  real 
qualities  of  style  the  prose  should  fall  so  lamentably  short,  but  the  same 
phenomenon  is  familiar  in  other  branches  of  literature,  and  notably  in  that 
of  the  drama.  Of  these  verses  the  best  is  one  which  expresses  with  simplicity 
and  felicity  the  philosophy  of  human  and  divine  effort : 

caran  vai  madhu  vindati  caran  svdduni  udurtibaravi 
mryahya  pacya  cremdnam  yo  na  tandrayate  caran. 

But  this  verse  and  its  fellows  are  alien  to  the  Brahmana  and  but  serve  to 
mark  the  distinction  which  exists  between  the  literary  form  of  the  gnomic 
poetry  of  the  day  and  the  stiffness  and  lack  of  beauty  of  the  theosophic 
prose  style. 

D.  Metre. 

There  are  twenty-nine  Qlokas  in  the  narrative  of  Qunah^epa  (AB.  vii. 
13-18)  and  their  metrical  form  is  decidedly  interesting.  Of  the  fifty-eight 
half-verses  all  but  one  end  in  an  iambus,  and  all  but  two  in  a di-iambus, 
and  the  former  line  is  one  which  has  the  unparalleled  occurrence  of 
di-iambi  at  the  first  and  third  Padas : 

Madhucharbdah  ^rnotana  Rsabho  Retiur  Astakah 

ye  Ice  ca  bhrdtara  sthana  asmai  jyaispiydya  kaljwcdhvam. 

Kalpadhvam  is  a strange  expression  for  which  Bohtlingk  conjectures 


§7] 


The  Metrical  Passages  of  the  Brdhmanas 


99 


KJ  W W 

— — w — w w 


tisthata,  but  that  is  not  necessary.  The  other  line  ends  in  tu  dvaparah. 
Moreover  the  rule  which  forbids  ^ 'u  ^ in  any  foot  is  rigidly  adhered  to 
to  the  extent  of  resulting  in  the  use  of  the  subjunctive  cardti  for  carati 
in  cardti  carato  bhagah,  though  the  sense  of  cardti  suits  well  enough,  but 
him  mi  malam  is  found  in  a prior  Pada. 

In  the  odd  Padas  the  pervading  form  is  that  known  later  as  the  Pathya 

ending  in  v./ but  only  fifteen  out  of  fifty-eight  Padas  end  in  it,  whereas 

later  on  it  is  the  normal  form.  The  variants  are  : 

M ^ 6 ^ ^ 2 

vj  — ^ — 3 — w — w v_/ w 1 

W W o 

— o 

The  short  at  the  end  is  found  nine  times. 

The  form  ending  in  w w later  a common  variant  (the  first  Vipula), 
occurs  only  four  times : 

—  wwww  3 — ww  — w w w 1 

Neither  of  these  forms  is  allowed  in  classical  metre;  in  every  case  is 
found  at  the  end. 

The  form  ending  in  — w w ^ occurs  six  times  (the  second  Vipula): 

— 2 W W V./  o w 1 

1 WWW  2 

In  one  case  only  — is  found. 

The  foi'm  ending  in occurs  twelve  times,  nearly  as  often  as  the 

Pathya  (the  third  Vipula) : 

w , — 4 w — 2 w w 1 

4 ^ 1 

At  the  end  w and  — balance. 

The  form  ending  in  — w — occurs  six  times  (the  fourth  Vipula) : 

— W W W — W 1 W — WW, — w — w 1 

w w — w 1 w — w 1 

WW w — w 1 

one  irregular  {sarve  rddkydk  stka  putrdh).  The  last  syllable  is  normally 
short.^ 

The  form  ending  in w — occurs  four  times  : 

w w—  2 w w-  2 (one  w at  end). 

The  form  ending  in  w w — — occurs  three  times : 

WW  — w 2 w — w — WW  — w 1 

The  form  ending  in  w — w — occurs  eight  times  : 

— o W W W A 

W — W — WW  2 W W — WW  1 

The  last  three  forms  are  wholly  alien  to  classical  versification,  and  it  is 
* Thus  in  Vipulas  1,  2,  and  4 the  short  ending  markedly  prevails. 


100 


Language,  Style,  and  Metre  [§  7 

significant  that  the  di-iambic  ending  is  found  in  15-5  per  cent,  of  the  venses, 
and  that  the  forbidden  forms  are  nearly  28  per  cent,  of  the  whole.  But 
the  figure  is  really  far  higher,  for  the  only  forms  allowed  in  the  later  poetry 
are  in  all  twenty-five  in  number,  viz.  fifteen  in  the  Pathya  form,  two  in 
— , five  in  — , and  three  in  — o — — . 

Further,  in  arriving  at  these  results,  it  is  necessary  to  take  into  considera- 
tion various  contractions  which  must  be  resolved,  while  again  some  contrac- 
tions must  be  made.  Thus  na  apagdih  is  necessary;  ydvanto  apsu  must 
stand  (0  no  doubt  short),  dhhutir  esdbhutir  must  be  resolved ; rddhydh  and 
sauhardydya  made  into  rddhi{y)dh  and  saukardi{y)dya ; sydt  at  the  end  of 
a line  made  si{y)dt ; cddhipatye  read  ca  ddhipatya,  and  also  yathaivdngirasah 
must  be  read  yatliaiva  dngirasah.  On  the  other  hand  sa  irdvcUy  atitdrini 
must  be  read  as  serd/vaty,  and  ma  upetd  as  mopetd.  These  are,  of  course, 
phenomena  which  cannot  be  paralleled  even  in  the  epic  save  to  a very 
limited  degree.  The  Upanisads  of  the  older  type  (e.  g.  Katha  and  /ca) 
have  similar  phenomena. 

In  the  verses  in  the  account  of  the  consecration  of  the  kings  (AB.  vii, 
21-23)  are  twelve  Qlokas ; none  of  these  ends  in  anything  save  a di-iambus 
except  one  which  terminates  with  ddhyaduhitriidm,  where  duhi  counts  as 
but  one  syllable,  as  also  in  a Tristubh  verse  in  vii.  13.  In  these  verses 
again  are  found  a resolution  like  niskakanthi(y)ah  for  °lcanthyah  and 
medhi{y)dn  for  medhydn,  and  a contraction  like  raartyeva  for  martya  iva. 

Nevertheless  the  appearance  of  the  verses  from  the  metrical  standpoint 
is  difierent  in  a marked  degree  from  that  of  the  (^unah9epa  episode.  The 
Pathya  form  occurs  fifteen  times  out  of  twenty-four  as  contrasted  with 


fifteen  out  of  fifty-eight ; the  forms  are  — w ^ 5; ww ^=^4; 

^ — w — w — 3;  — — 2;  ^ ^ 1.  The  form  in 

^ — is  found  once  ( w w w w) ; that  in— ww  — in w — 

that  in — three  times  (in w , — 2; 1). 


The  form w — occurs  in w , — and  that  in  ^ in 

w — w.  The  di-iambus  occurs  in  — ^ ^ - twice,  and  this 

in  one  verse.  But  of  the  nine  irregular  forms  eight  are  not  allowed  in 
classical  Sanskrit,  and  this  significantly  indicates  the  nature  of  the  verse. 

The  same  phenomena  recur  in  the  verses  in  AB.  viii.  25  and  27  (printed 
as  prose  in  the  editions) ; there  are  in  all  only  four  different  half-verses,  but 
of  these  one  ends  in  ^ ^ ^ which  is  a very  rare  ending,  and  the  odd 
Padas  show 

— — — 


A Yajnagatha  in  AB.  vii,  9,  15  is  still  more  irregular. 

> tasya  rdjd  mitrarh  bhavafi  {bhavati  = hoti  as  often  in  the  epic  and  in  the  Upani.^ds). 


§7]  The  Metre  of  the  Yajhagdthds  101 

In  the  AB.  there  occur  also  four  Yajnagathas  in  Tristubh  metre.  Of 
these  sixteen  lines  two  are  irregular  in  v.  30,  the  first  having  thirteen 
syllables,  the  latter  ten,  both  with  trochaic  endings.  The  other  fourteen 
lines  all  end  in  a double  trochee,  and  the  scheme  of  the  verse  is  normally 
— — The  proportion  of  the  length  in  the  several 

syllables  are,  long  to  short,  as  follows:  (1)  5:9;  (2)  10:4;  (3)  7:7; 
(4)  13  : 1 ; (5)  6 : 8 ; (6)  2:12;  (7)  8:6.  The  fourth  .syllable  is  normally 
followed  by  a diaeresis.  There  is  no  case  of  the  similar  composition  of  the 
whole  four  lines  of  the  stanza,  nor  indeed  are  any  two  lines  of  any  stanza 
the  same,  throughout,  though  in  two  cases  two,  and  three  in  one  case,  are 
the  same  in  the  last  seven  syllables. 

There  are  also  four  stanzas  not  Yajnagathas;  of  these  one  (AB.  viii. 
21.  10)  has  lines  of  12  + 12  + 10  + 13  syllables,  the  rhythm  of  the  first, 
second,  and  fourth  being  iambic,  the  third  being  trochaic.  Another  is  in 
Tri.stubh,  with  vyovuin  as  vi{y)oman  and  cluhitd  as  disyllabic  (vii.  13.  8) ; 

the  last  three  lines  are  — — ^ , — , and  the  first  only  differs 

by  having  a long  on  the  third  syllable.  The  next  verse  (vii.  13.  13)  is,  on 
the  other  hand,  quite  irregular,  the  third  line  having  a di-iambic  imstead 
of  a trochaic  conclusion.  The  fourth  verse  (v.  30.  11)  is  also  irregular,  the 
second  line  having  only  ten  syllables. 

These  verses  are  therefore  all  definitely  older  than  the  epic  in  their 
metrical  construction,  and  older  even  than  the  vei’ses  of  the  Brhaddevatd  ^ 
and  the  Rgvklhdna-  works  which,  in  all  probability,  fall  about  the 
beginning  of  the  fourth  century  b.c. 

The  KB.  contains  a couple  of  verses  of  the  Yajnagutha  type  (xviii.  3 ; 
xxvii.  1),  which  differ  greatly  from  the  normal  Qloka  metre:  the  fiust  has 

di-iambic  endings  with  ^ and w ^ for  the  odd 

Padas ; in  the  second  the  even  Padas  end  in  w — , and  the  odd  Padas 

are  — and <-<  — w w. 

§ 8.  Commentaries  and  Editions. 

For  the  Aitareya  Brdhmana  there  is  available  the  commentary  of 
Sayana,  which  is  preserved,  as  Aufrecht  has  shown,  in  two  divergent  versions. 
Sayana’s  text  of  the  AB.  is  that  which  is  read  in  all  the  available  MSS., 
and  there  are  practically  no  variations  of  reading  and  certainly  none  of 


* See  Keith,  JRAS.  1906,  pp.  1 seq.  For  the 
91oka  metre  see  Oldenberg,  GGN.  1909, 
pp.  219  seq.  ; comparison  with  Pali  texts, 
however,  seems  to  me  methodologically 
unsound.  Oldenberg’suseof  the  AB.  inhis 


account  of  the  Tristubh  (ZDMG.  xxxvii. 
52-61)  arrives  at  somewhat  too  definite 
results  by  ignoring  the  variety  of  forms 
actually  found. 

2 Keith,  JRAS.  1912,  pp.  770-772. 


102 


Commentaries  and  Editions 


[§8 


any  real  meaning.  This  is  seen  by  the  fact  that  the  other  editions  of  the 
text  subsequent  to  Aufreeht’s,  that  in  the  Anavddcrama  series,  No.  32 
(2  parts,  Poona,  1896),  by  Ka9lnatha  Sastry  Aga^e,  that  of  the  Nirnaya 
Sagara  press,  by  Vasudeva^arman  Pana§ikara  and  Krsnambhatta  Gore 
(Bombay,  1911),  and  that  in  the  Bibliotheca  Indica,  by  Satyavrata  Sama- 
9rami,  agree  in  the  text.  The  edition  of  Haug  (Bombay,  1863)  is  indeed 
different  in  several  points,  but  these  changes  cannot  be  regarded  as  more 
than  mere  blunders,  many  being  due  to  the  difficulty  of  early  printing. 

Sayana’s  commentary  is  admittedly  much  superior  in  value  to  his 
commentary  on  the  Rgveda,  As  in  the  case  of  the  Taittirlya  Samhitd  it 
shows  real  knowledge  of  the  ritual,  the  Sutras  of  A^valayana,  Apastamba, 
and  Baudhayana  being  used  with  special  frequency.  Moreover  he  often 
cites  real  parallels  from  the  Taittirlya  Samhitd  and  the  Taittirlya  Brdh- 
mana,  a fact  which  illustrates  his  familiarity,  as  commentator,  with  these 
two  texts.  He  cites  an  earlier  commentator,  Govindasvamin,  by  name  ^ 
and  mentions  others.^ 

Aufrecht’s  text  is  of  the  greatest  possible  accuracy : apart  from  slight 
eri'ors  as  at  iii.  18.  9,  there  are  but  two  clear  errors,  both  of  word  division ; 
in  vii.  12.  3 vdcvd{h)  is  a mistake  for  vd  cvd,  as  is  proved  by  the  syntax 
and  the  parallel  versions ; in  iv.  6.  5 manorathdh  is  an  error  for  anorathdh. 
His  excerpts  from  Sayana  are  excellently  chosen,  and  admirably  edited. 
The  other  editions  have  only  a value  as  containing  a fuller  text  of  the 
commentary. 

Haug’s  edition  is  accompanied  by  a translation,  the  first  ever  made  into 
English  of  any  Brahmana  text.  It  is  a work  for  its  time  of  very  great 
merit,  and  its  chief  defects  are  due  to  its  being  based  on  a defective  text 
and  to  insufficient  use  of  the  commentary.  The  review  of  it  by  A.  Weber 
in  Indiache  Studien,  ix  (1865),  is  of  considerable  importance  and  corrects 
many  of  the  errors  of  Haug,  but  unfortunately  it  does  not  deal  with  the 
more  serious  difficulties  of  interpretation  arising  from  the  contents,  as 
contrasted  with  mere  errors  of  translation.  A very  valuable  series  of 
irrammatical  criticisms  is  contained  in  an  article  of  Bohtlinek’s.^ 

The  Kausltaki  Brahmana,  as  opposed  to  the  Aitareya,  has  received 
little  attention  ; though  it  was  early  known  in  manuscript  and  described 
elaborately  by  Weber  in  an  article  in  the  second  volume  of  the  Indische 
Studien  (1853),  that  account  was  never  completed,  and  the  text  was  not 
edited  until  1887,  when  appeai-ed  the  edition  bj'^  B.  Lindner  (Jena,  1887): 
the  second  volume  of  the  edition,  wliich  was  to  have  contained  a translation 

' On  AB.  vi.  33.  16,  where  Aufrecht  notes  that  ^ On  AB.  vii.  10(11). 

he  is  cited  in  the  JJkdtuvrtti  under  the  root  ’ BKSQW.  16  Dec.  1900,  pp.  413  seq, 

valh. 


§8]  MS.  Tradition  of  the  Kausltaki  Brdhmana  103 

and  notes,  has  never  appeared.  Lindner’s  edition  does  not  include  the 
commentary  of  Vinayakabhatta,  son  of  Madhavabhatta,  as  the  important 
work  could  not  be  edited  from  the  available  MSS.  Some  extracts  from  it 
are  given  by  Weber  in  his  article  cited  above,  and  it  has  been  used  by  other 
.scholars , the  comment  on  Adhyaya  x has  been  edited  by  R.  Lbbbecke  * 
in  1908. 

Unlike  the  Aitareya  the  Kausitaki  shows  two  distinct  MS.  traditions, 
one  that  preserved  in  Vinayaka’s  commentary  and  most  MSS.,^  and  one  in 
a MS.  (M  in  Lindner)  in  Burnell’s  collection  in  Malayalam  script.  The 
latter  is  clearly  a MS.  with  a good,  but  not  perfect,  tradition,  and  Lindner 
might  profitably  have  adopted  many  more  of  its  readings  than  he  has  done. 
Thus  in  ii.  2,  M has  adhi  for  the  impossible  abhi  of  the  other  MSS.,  and 
prdcim  udiclm  and  prdcir  udicxh  for  the  later  forms  pi'dgadlcim  and 
prdgudicxh  of  the  other  MSS. ; in  iv.  6 dpaylta  must  replace  the  absurd 
dpaiti.  On  the  other  hand  the  MS.  is  clearly  one  interpolated  and  fond  of 
glosses ; in  i.  2 trisu  for  etm  before  lokesu  is  not  at  all  probable ; in  ii.  1 
avadyotayati  is  merely,  it  seems,  a correction  of  avajyotayati  ] in  iv.  12 
yasmin  kalydne  naksatre  is  no  improvement  on  yasmin  raksatre,  and  so 
often.  The  translation  here  given  rests  on  Lindner  s text,  but  also  takes 
account  of  the  Burnell  MS.®  There  is  also  an  edition  in  the  Anandd^ama 
series  No.  65  (Qaka,  1832,  A.  D.  1911),  by  Gulabaraya  Vajefamkara  Chaya, 
but  it  has  only  the  value  of  a very  mediocre  manuscript,  from  which  doubt- 
less it  has  been  printed,  with  occasional  corrections.  It  is  practically,  as 
opposed  to  Lindner’s  text,  of  no  value  whatever.  Neither  is  punctuated. 


* Caland,  VOJ.  xxiii.  63. 

* Lindner  used  an  India  Office  MS.  (L),  two 

of  Wilson’s  Collection  in  the  Bodleian 
(W  and  w),  two  other  Bodleian  MSS.  (O 
.and  o),  three  Berlin  MSS.  tB,  b,  and  K), 
and  one  of  Max  Muller’s.  Some  reading.s 
from  another  Bodleian  MS.  are  given  in 
Winternitz  and  Keith,  Bodleian  Catal., 
p.  43.  That  MS.  has  the  same  tradition 
as  the  Vulgate. 

® See  his  Catalogue  of  Vedic  Manuscripts,  p.  7 
(no.  viii).  The  collation  of  Lindner  as 
reported  in  his  edition  is  very  defective  : 
thus  in  the  difficult  passage  xxvii.  1 
he  omits  to  note  the  readings  tad  etan 
(which  is  infinitely  superior  to  the  diffi- 
cult tad  endm  of  his  text),  prasisrksami 


(superior  to  prasisrksdni),  pun^calydyanam 
(approaching  {dyanam)  n puni^cati,  abetter 
reading)  and sampddayati.  Thesuperiority 
of  M as  a MS.  is  decisively  shown  in  just 
such  a case.  Unhappily  it  has  many 
lacunae  and  many  errors,  and  could  notbe 
used  as  a basis  for  an  edition.  For  some 
corrections  of  Lindner  see  Caland,  VO-J. 
xxiii.  61-64  ; Keitli,  JRAS.  1915,  pp.  498- 
504,  and  in  the  notes  to  the  translation. 
M agrees  with  the  Vulgate  in  the  curious 
forms  cyavayati,  xii.  6 (for  which  there  is 
some  parallel),  anjati,  x.  1 (perhaps  ex- 
cused by  anjanti  in  a quotation  in  x.  2), 
and  apajighndte,  xxviii.  8,  for  which 
Gaastra  suggests  °jaghndte,  doubtless 
correctly. 


TRANSLATION  OF  THE 
AITAREYA  BRAHMANA 


14 


I H O.S.  35I 


PANCIKA  I 


The  Soma  Sacrifice 


ADHYAYA  I 


The  Consecration  Sacrifice. 


i.  1.  Agni  ^ is  the  lowest  ^ of  the  gods,  Visnu  the  highest ; between  them 
are  all  the  other  deities.  A cake  to  Agni  and  Visnu  on  eleven  potsherds  they 
offer  in  connexion  with  the  consecration  ; verily  thus  they  offer  it  without 
omission  to  all  the  deities.  All  the  deities  are  Agni ; all  the  deities  are 
Visnu  ; Agni  and  Visnu  are  the  two  terminal  forms  of  the  sacrifice.  In  that 
they  ofter  the  cake  to  Agni  and  Visnu,  verily  thus  at  the  ends  they  prosper 
as  regards  the  gods.®  They  say  ‘ In  that  the  cake  is  on  eleven  potsherds, 
and  Agni  and  Visnu  are  two,  what  is  the  arrangement  here  for  the  two, 
what  the  division  ? ’ That  for  Agni  is  on  eight  potsherds ; the  Gayatri  has 
eight  syllables  ; the  metre  of  Agni  is  the  Gayatri.  That  for  Visnu  is  on  three 
potsherds,  for  thrice  did  Visnu  stride  across  this.  This  is  the  arrangement 
here  for  the  two,  this  the  division.  A pap  in  ghee  should  he  offer,  who 
considers  himself  unsupported  ; in  this  (earth)  does  he  not  find  support  who 
does  not  find  support.  Ghee  is  the  milk  of  the  woman,  the  rice  grains  that 
of  the  man ; that  is  a paiidng  ; with  a pairing  verily  thus  does  he  propagate 
him  with  ofispring  and  cattle,  for  generation  ; he  is  propagated  with  offspring 
and  with  cattle  who  knows  thus.  He  has  grasped  the  sacrifice,  he  has 
grasped  the  deities,  who  offers  the  new  and  full  moon  sacrifices.  Having- 
sacrificed  with  the  new  moon  or  full  moon  oblation  he  should  consecrate 


‘ AB.  i.  1-6,  corresponding  to  KB.  vii.  1-4, 
deals  with  the  consecration  sacrifice  which 
according  to  different  authorities  pre- 
cedes or  follows  the  consecration  proper. 

. For  the  ritual  see  A(j3S.  iv.  2.  1-3  ; 59®- 
V.  3. 1-9;  Caland  and  Henry,  L’Agrnisionja, 

pp.  16,  16. 

* Say  ana  refers  these  terms  to  the  place  of 
the  deities  in  the  litanies  of  the  Agni- 
stoma,  the  Ajya  9>istra  being  addressed 
to  Agni,  and  the  last  9^^1ra,  the  Agni- 
mai-uta,  containing  a verse  to  Visnu, 
while  Haug  insists  that  the  terms  are  of 
locality  in  the  universe,  and  hence  only 


secondarily  correspond  with  the  position 
of  the  gods  at  the  sacrifice.  Both  sides 
of  the  relation  are  clearly  present  to  the 
Brahmana.  Cf.  RV.  iv.  1.  5 ; 9®-  iii-  1* 
3.  1 ; V.  2.  3.  6 ; KB.  vii.  2 ; TS.  v.  5.  1.  4 
cited  by  Aufrecht,  who,  for  Agni  as  all 
other  gods,  cites  TS.  vi.  2.  2.  6 ; TB.  iit. 
2.  8.  10. 

* In  Haug’s  view  the  sense  of  rdh  with  acc.  is 
‘ make  to  prosper  ’,  rather  than  ‘ satisfy  ’ 
as  taken  in  BR.,  or  ‘ worship  ’,  as  in 
Sayana's  paricaranti.  Rather  the  accusa- 
tive is  one  of  reference ; see  Keith, 
Taittxriya  Sarhhitd,  p.  100,  n.  3. 


i.l-] 


The  Soma  Sacrijice 


[108 


himself  in  the  same  oblation,  the  same  strew;  this  is  one  consecration.* 
Seventeen  ® kindling  verses  should  he  recite  ; Prajapati  is  seventeenfold ; 
the  months  are  twelve,  the  seasons  five  through  the  union  of  winter  and 
the  cool  season  ® ; so  great  is  the  year  ; Prajapati  is  the  year.  With  these 
(verses)  which  abide  in  Prajapati  does  he  prosper  who  knows  thus. 

i.  2.  The  sacrifice  went  away  from  the  gods ; it  they  sought  to  start  up 
with  offerings  ; in  that  they  sought  to  start  it  up  with  ofierings  that  is  why 
offerings  have  their  name.  They  found  it ; he  prospers  having  found  the 
sacrifice  who  knows  thus.  The  libations  (dhuti)  are  callings  by  name,  for 
by  them  the  sacrificer  calls  to  the  gods ; that  is  why  libations  have  their 
name.  Ways  * (uti)  rather  are  they  called  by  which  the  gods  come  to  the  call 
of  the  sacrificer ; paths  and  passages  are  ways ; verily  thus  are  they  the 
roads  to  heaven  of  the  sacrificer.  They  say,  ‘ Since  another  pours  the  libation, 
then  why  do  they  style  Hotr  him  who  recites  (the  invitatory  verses)  and 
says  the  offering  verses  ? ’ In  that  he  here  according  to  their  portion  invites 
the  deities,  (saying^)  ‘ Bring  hither  N.  N.,  bring  hither  N.  N.’,  that  is  why 
the  Hotr  has  the  name.  A Hotr  becomes  he,  a Hotr  they  call  him  who 
knows  thus. 

i.  3.  Him  whom  they  consecrate  the  priests  make  into  an  embryo  again. 
With  waters  they  sprinkle  ; the  waters  are  seed ; verily  having  made  him 
possessed  of  seed  they  consecrate  him.  With  fresh  butter  they  anoint ; to 
the  gods  appertains  melted  butter,  to  men  fragrant  ghee,  slightly  melted 
butter  to  the  fathers,  fresh  butter  to  embryos.*  In  that  they  anoint  with 
fresh  butter,  verily  thus  they  make  him  successful  with  his  own  portion. 
They  anoint  him  completely  ; ointment  is  the  brilliance  in  the  eyes ; verily 
thus  having  made  him  possessed  of  brilliance  they  consecrate  him.  With 
twenty-one  handfuls  of  Darbha  they  purify  him ; verily  thus  purified  and 
pure  they  consecrate  him.  They  conduct  him  to  the  hut  of  the  consecrated ; 
the  hut  of  the  consecrated  is  the  womb  of  the  consecrated ; verily  thus  they 
conduct  him  to  his  own  womb ; therefore  (in  and)  from  a firm  womb  he 
stands  and  moves ; therefore  (in  and)  from  a firm  womb  embryos  are  placed 
and  grow  forth.  Therefore  the  sun  should  not  rise  or  set  on  the  consecrated 


‘ The  rule  is  laid  down  by  A^S.  iv.  1.  1 that 
the  new  and  full  moon  sacrifices  should 
precede  the  Agrayana,  the  Nirudhapa9u, 
the  Caturmasyas,  and  tlie  Soma  sacrifice, 
but  he  admits  (iv.  1. 2)  that  the  reverse 
order  was  possible  and  the  other  Sutras 
leave  the  order  undecided.  The  sacrifice 
here  laid  down  for  the  consecration  is  in 
fact  a mere  variant  of  the  full  moon  rite. 
® i.e.  the  usual  fifteen,  A^S.  i.  2.  7,  and  two 
Dhiyyas,  iv.  2.  1.  On  the  other  hand, 


fifteen  only  are  prescribed  in  95S.  v.  3.  3 
and  in  KB. 

® Cf.  Macdonell  and  Keith,  Vedic  Index,  i.  110, 
111. 

* As  Aufrecht  points  out,  this  derivation  is 
not  intended  as  grammatically  correct. 

» See  A?S.  i.  2.  6 ; 95S.  i.  4.  22  seq. 

i.  8.  * Cf.  TS.  vi.  1. 1.4  ; 1- and  for 

§§  9 and  10,  11,  16  and  16,  19,  cf.  TS.  vi. 
1.  2.  1 ; 2.  5.  6 ; 1.  3.  2 ; 4.  8 ; laSvi,  La 
doctrine  dii  sacrifice,  pp.  103-105. 


109] 


[— i.  4 


The  Consecration  Sacrifice 

elsewhere  than  in  the  hut  of  the  consecrated,  nor  should  they  call  out  to  him. 
With  a garment  they  cover  him  ; the  garment  is  the  caul  of  the  consecrated  ; 
verily  thus  they  cover  him  with  a caul.  Above  that  is  the  black  antelope 
skin ; the  placenta  is  above  the  caul ; verily  thus  they  cover  him  with  the 
placenta.  He  closes  his  hands  ^ ; verily  closing  its  hands  the  embryo  lies 
within ; with  closed  hands  the  child  is  born.  In  that  he  closes  his  hands, 
verily  thus  he  clasps  in  his  hands  the  sacrifice  and  all  the  deities.  They  say, 
‘ There  is  no  competing  pressing  ® for  him  who  is  first  consecrated  ; the 
sacrifice  is  grasped  by  him,  the  deities  are  grasped ; no  misfortune  is  his  as 
there  is  of  him  who  is  not  consecrated  first.’  Having  loosened  the  black 
antelope  skin,  he  descends  to  the  final  bath;  therefore  embryos  are  born 
freed  from  the  placenta ; with  the  garment  he  descends ; therefore  a child 
is  born  with  a caul. 

i.  4.  ‘ Thou,  O Agni,  art  extending  ’ and  ‘ 0 Soma,  thy  wondrous  ’ should 
he  recite  as  invitatory  verses^  for  the  butter  portions  for  him  who  previously 
has  not  sacrificed ; ‘ with  thee  they  extend  the  sacrifice  ’ (he  says  ; verily 
thus  for  him  he  extends  the  sacrifice.  ‘ Agni  with  ancient  thought  ’ and 
‘ O Soma,  with  verses  thee  ’ (he  should  use  for  him  who  has  sacrificed 
before ; in  the  word  ‘ ancient  ’ he  refers  to  the  former  offering.  This  is  not  to 
be  regarded.  ‘ May  Agni  slay  the  foe  ’ and  ‘ Thou,  O Soma,  art  very  lord  ’ 
(these  should  he  recite  and)  make  (the  butter  portions)  contain  a reference 
to  the  slaying  of  Vrtra.^  Vrtra  he  slays  to  whom  the  sacrifice  condescends  ; 
therefore  should  they  be  made  to  contain  a reference  to  the  slaying  of  Vrtra. 
‘Agni  the  head,  the  first  of  the  deities’  and  ‘ With  Agni,  O Visnu,  the 
highest  great  penance  ’ are  the  invitatory  and  offering  verses  of  the  oblation 
for  Agni  and  Visnu® ; they  are  perfect  in  form  as  being  addressed  to  Agni 
and  Visnu ; that  in  the  sacrifice  is  perfect  which  is  perfect  in  form,  that 
rite  which  as  it  is  performed  the  verse  describes.  Agni  and  Visnu  are  the 
guardians  of  consecration  of  the  gods  ; they  are  lords  of  the  consecration ; 
in  that  the  oblation  is  for  Agni  and  Visnu,  (it  is  because  they  desire  ®)  ‘ May 
those  who  are  the  lords  of  the  consecration,  being  delighted,  confer  con- 
secration, may  those  who  consecrate  consecrate.’  They  are  Tristubh  verses, 
to  secure  power. 


® See  ApfS.  xi.  18.  7. 

^ i.  e.  a sacrifice  instituted  at  the  same 
time  and  place  by  another  sacrificer  ; 
a mountain  or  stream  constitutes  a suffi- 
cient local  differentiation  ; see  A^S.  vi. 
6.  11. 

* RV.  V.  13.  4 and  i.  91.  9.  These  are  the 
sadvantau  which  are  used  in  the  ordinary 
Isti ; see  KB.  i.  1 ; 9^S.  ii.  2.  13. 


2 RV.  V.  13.  4 c. 

3 RV.  viii.  44.  12  and  i.  91.  11 

‘ RV.  Vi.  16.  34  and  i.  91.  5. 

® Not  in  RV.  and  therefore  given  in  full  in 
AgS.  iv.  2.  3. 

® The  correct  sense  of  the  use  of  iti  is  realized 
by  Sayana ; it  is  very  common  in  the 
AB.  and  KB.,  especially  the  latter,  but 
is  normally  disregarded  by  Haug. 


i.  5—] 


[110 


JChe  Soma  Sacrifice 

i.  5.  Gayatri  verses^  should  he  use  as  the  invitatory  and  offering  verses  of 
the  Svistakrt,  who  desires  brilliance  or  splendour  ; the  Gayatri  is  brilliance 
and  splendour  ; brilliant  and  resplendent  does  he  become  who  knowing  thus 
uses  Gayatri  verses.  Usnih  verses  ^ should  he  use  who  desires  life  ; the 
Usnih  is  life ; he  lives  all  his  days  who  knowing  thus  uses  Usnih  verses. 
Anustubh  verses  ® should  he  use  who  desires  the  heaven ; of  two  Anustubhs 
there  are  sixty-four  syllables ; three  worlds  each  twenty-onefold  are  there 
stretching  upwards ; with  twenty-one  (verses)  each  he  mounts  these  worlds  ; 
with  the  sixty-fourth  he  finds  support  in  the  world  of  heaven  ; support  he 
finds  who  knowing  thus  uses  Anustubh  verses.  Brhati  verses^  should  he 
use  who  desires  prosperity  and  glory ; the  Brhati  is  prosperity  and  glory 
among  the  metres ; verily  prosperity  and  glory  he  places  in  himself  who 
knowing  thus  uses  Brhati  verses.  Pankti  verses  ® should  he  use  who  desires 
the  sacrifice;  the  sacrifice  is  fivefold;  verily  the  sacrifice  condescends  to 
him  who  knowing  thus  uses  Pankti  verses.  Tristubh  verses®  should  he 
use  who  desires  strength ; the  Tristubh  is  force,  power,  and  strength ; 
possessed  of  force,  power,  and  strength  does  he  become  who  knowing  thus 
uses  Tristubh  verses.  Jagati  verses'^  should  he  use  who  desires  cattle; 
cattle  are  connected  with  the  Jagati  ; he  becomes  possessed  of  cattle  who 
knowing  thus  uses  Jagati  verses.  Viraj  verses  ® should  he  use  who  desires 
proper  food ; the  Viraj  is  food ; therefore  he  who  here  has  most  food  is  most 
glorious  in  the  world;  that  is  why  the  Viraj  has  its  name  (the  glorious). 
Glorious  among  his  own  is  he,  best  of  his  own  does  he  become  who  knows 
thus. 

i.  6.  Now  the  Viraj  is  a metre  of  five  strengths;  in  that  it  has  three  Padas, 
it  is  the  Usnih  and  Gayatri ; in  that  its  Padas  have  eleven  syllables,  it  is  the 
Tristubh ; in  that  it  has  thirty-three  syllables,  it  is  the  Anustubh,  for  metres 
are  not  different  by  reason  of  one  syllable,  nor  yet  by  two ; in  that  it  is  the 
Viraj,  that  is  its  fifth  (strength).  The  strength  of  all  the  metres  he  wins, 
the  strength  of  all  the  metres  he  attains,  unity  with  and  identity  of  form 
and  world  with  all  the  metres  he  attains,  an  eater  of  food,  a lord  of  food 
he  becomes,  with  his  offspring  he  attains  proper  food,  who  knowing  thus 
uses  Viraj  verses.  Therefore  should  Viraj  verses*  be  used,  namely  ‘ Kindled, 
0 Agni  ’ and  ‘ These,  O Agni  ’.  The  consecration  is  holy  order,  the  consecra- 
tion is  truth  ; therefore  by  one  who  is  consecrated  should  truth  alone  be 
spoken.  Rather  they  say,  ‘ What  man  ought  to  speak  all  truth  ; the  gods  are 

* RV.  iii.  11.  2 and  1.  For  sarnydive  see  A^S.  ® RV.  v.  6.  1 and  2. 

ii.  1.  21.  The  term  is  not  used  in  *•  ^ 

“ RV.  i.  79.  4 and  6.  ’ RV.  v.  11.  I and  2. 

5 RV.  i.  45.  1 and  2.  * RV.  vii.  1.  3 and  18. 

< RV.  vii.  16.  1 and  3. 


Ill] 


[— i.7 


The  Introductory  Sacrifice 

of  truth  compact,^  but  men  of  untruth  compact.’  He  should  speak  with 
(the  word  *)  ‘ discerning  ’ ; ‘ the  discerning  is  the  eye,  for  by  it  he  sees  dis- 
tinctly ’ (they  say).  Now  the  eye  is  truth  deposited  among  men  ; therefore 
to  him  who  narrates  they  say,  ‘ Hast  thou  seen  ? ’ If  he  replies  ‘ I have 
seen  then  him  they  believe.  But  if  a man  himself  sees,  he  believes  not 
even  many  others.  Therefore  should  he  speak  with  (the  word)  ‘dis- 
cerning ’ ; his  speech  is  uttered  as  essentially  true.^ 


ADHYAYA  II 

The  Introductory  Sacrifice. 

i.  7 (ii.  1).  In  ^ that  there  is  the  introductory  (sacrifice),  thereby  they 
advance  to  the  world  of  heaven  ; that  is  why  the  introductory  (sacrifice : 
Prayanlya)  has  its  name  (advancing).  The  introductory  (sacrifice)  is 
expiration,  the  concluding  (sacrifice)  is  out-breathing,  the  Hotr  is  common, 
for  expiration  and  out-breathing  are  common,  for  the  arrangement  of  the 
breaths,  for  the  discrimination  of  the  breaths.  The  sacrifice  went  away  from 
the  gods  ; the  gods  could  do  nothing,  they  could  not  discern  it.  They  said  to 
Aditi,  ‘ Through  thee  let  us  discern  the  sacrifice.’  She  said,  ‘ So  be  it,  but  let 
me  choose  a boon  from  you.’  ‘ Choose  ’ (they  replied).  This  boon  .she  choose, 
‘ Let  the  sacrifices  begin  from  me  and  end  with  me.’  ‘ So  be  it  ’ (they 
replied).  Therefore  there  is  a pap  to  Aditi  as  introductory  (offering)^ 
(a  pap)  to  Aditi  as  concluding  (offering),  for  as  a boon  by  her  was  this 
chosen.  Moreover  she  chose  this  boon,  ‘ Through  me  shall  ye  know  tlie 
eastern  quarter,  through  Agni  the  southern,  through  Soma  the  western, 
through  Savitr  the  northern.’  He  says  the  offering  verse  for  Pathya  ; in 
that  he  says  the  offering  verse  for  Pathya,  therefore  does  yonder  (sun) 
arise  in  the  east  and  set  in  the  west,  for  it  follows  Pathya.  He  says  the 
offering  verse  for  Agni  ^ ; in  that  he  says  the  offering  verse  for  Agni,  there- 
fore from  the  south  the  plants  come  first  ripe,  for  the  plants  are  connected 
with  Agni.  He  says  the  offering  verse  for  Soma  * ; in  that  he  says  the 


* Cf.  9®-  1.  1.  : satyam  eva  devd  anriath 

manusydh. 

’ The  point  is  that  he  is  to  add  in  his  addresses 
the  word  vicaksana  to  the  proper  name 
or  (according  to  Ap9S.  x.  12.  7,  8)  canasiia 
in  the  case  of  a Brahman.  Tlie  passage  is 
borrowed  in  GB.  vii.  23. 

’ So  Sayana ; the  compound  can  be  reduced 
into  safijd  uttard,  the  rest  of  his  speech  is 
made  true  by  using  vicaksana.  For  the 
superiority  of  sight  to  hearing  cf.  TB.  i. 
1.  4.  2 ; 9B.  i.  3. 1.  27  ; below  AB.  ii.  40. 

i.7.  ' AB.  i.  7-11  contains  the  introductory 


sacrifice  as  in  KB.  vii.  5-9 ; for  the  ritual 
see  A9S.  iv.  3.  1-3 ; 99S.  v.  5. 1-7  ; Caland 
and  Henry,  L'Agnistoma,  pp.  28,  29.  For 
§§  2 and  3 cf.  KB.  vii.  5,  6,  8 ; for  § 3 
TS.  vi.  1.  5.  1 ; MS.  iii.  7.  1 ; 9B.  iii.  2.  3. 
1 seq. ; Levi,  La  doctrine  du  sacrifice,  pp.  49, 
50. 

^ RV.  I 63.  15  and  16  are  the  verses  used  at 
the  sacrifice. 

^ RV.  i.  189. 1 ; x.  2.  3.  The  use  of  dyanti  sug- 
gests rice  brought  north  from  S.  India. 

RV.  i.  91.  1 and  4. 


i.  7—] 


[112 


The  Soma  Sa^crijice 

offering  verse  for  Soma  therefore  westward  flow  many  rivers,  for  the  waters 
are  connected  with  Soma.  He  says  the  offering  verse  for  Savitr® ; in  that 
he  says  the  offering  verse  for  Savitr,  therefore  on  the  north-west  he  that 
blows  blows  most,  for  he  blows  instigated  by  Savitr,  For  Aditi  ® last  he 
says  the  offering  verse ; in  that  he  says  the  offering  verse  for  Aditi  last, 
therefore  yonder  (sky)  wets  this  (earth)  with  rain  and  snuffs  it  up.  For 
five  deities  does  he  say  the  offering  verses ; the  sacrifice  is  fivefold  ; all 
the  regions  are  in  order,  the  sacrifice  also  is  in  order,  for  that  people  is  (all) 
in  order,  where  there  is  a Hotr  knowing  thus. 

i.  8 (ii.  2).  He  who  desires  brilliance  and  splendour  should  turn  towards 
the  east  with  the  libations  of  the  fore-offerings ; the  eastern  quarter  is 
brilliance  and  splendour;  brilliant  and  resplendent  does  he  become  who 
knowing  thus  goes  to  the  east.  He  who  desires  proper  food  should 
turn  towards  the  south  with  the  libations  of  the  fore-offerings ; Agni 
is  eater  of  food  and  lord  of  food ; he  becomes  an  eater  of  food,  a lord 
of  food,  with  his  offspring  he  attains  proper  food  who  knowing  thus 
turns  to  the  south.  He  who  desires  cattle  should  turn  west  with  the 
libations  of  the  fore-offerings  ; the  waters  are  cattle ; he  becomes  possessed 
of  cattle  who  knowing  thus  turns  west.  He  who  desires  the  drinking 
of  Soma  should  turn  north  with  the  libations  of  the  fore-offerings;  Soma 
the  king  is  in  the  north ; he  obtains  the  drinking  of  Soma  who  knowing 
thus  turns  north ; the  upward  region  is  heavenly ; in  all  the  quarters 
he  prospers.  These  worlds  are  turned  towards  one  another  ^ ; turned  towards 
him  these  worlds  shine  for  prosperity  for  him  who  knows  thus.  For  Pathya 
he  says  the  offering  verse ; in  that  he  says  the  offering  verse  for  Pathya, 
verily  thus  at  the  beginning  of  the  sacrifice  he  gathers  speech  together. 
Agni  and  Soma  are  expiration  and  inspiration,  Savitr  (serves)  for  instiga- 
tion, Aditi  for  support.  Verily  for  Pathya  he  says  the  offering  verse  ; in  that 
he  says  the  offering  verse  for  Pathya,  verily  thus  with  speech  he  leads  the 
sacrifice  to  the  path.  Agni  and  Soma  are  the  eyes ; Savitr  (serves)  for 
instigation,  Aditi  for  support.  By  the  eye  the  gods  discerned  the  sacri- 
fice ; by  the  eye  that  is  discerned  which  cannot  be  discerned ; therefore 
even  after  wandering  in  confusion,  when  a man  perceives  with  the  eye 
immediately,^  then  he  discerns  indeed.  In  that  the  gods  discerned  the 
sacrifice,  in  this  (earth)  they  discerned,  in  it  they  gathered  together ; froni  ^ 
it  is  the  sacrifice  extended,  from  it  is  it  performed,  from  it  is  it  gathered 

® KV.  X.  82.  7 and  9.  which  agrees  generally  with  kendpi  yatna- 

^ KV.  X.  6:1.  10  and  the  verse  mahim  u sm,  AV.  vifesena. 

vii.  6.  2.  ^ Sayana  has  the  loc.  as  the  explanation  ; so 

* The  sense  is  uncertain  ; Sayana  has  svocita-  Haug,  but  abl.  or  dat.  alono  can  be 

bhogaprada,  Haug  ‘ linked  together  ’.  meant. 

Anusthyd  is  rendered  ‘successively  ’ by  Haug, 


113] 


[ — i.  10 


The  Introductory  Sacrijice 


together,  for  Aditi  is  this  (earth).  Tims  he  says  the  offering  verse  for  Aditi 
last ; in  that  he  says  the  offering  verse  for  Aditi  last,  it  is  for  the  discern- 
ment of  the  sacrifice,  for  the  revealing  of  the  world  of  heaven. 

i.  9 (ii.  3).  ‘ The  subjects  of  the  gods  should  be  brought  into  ordei*,’  they 
say;  ‘as  they  are  brought  into  order,  the  subjects  of  men  come  into  order.’ 
All  the  subjects  come  into  order,  the  sacrifice  comes  into  order  also,  (all)  is 
in  order  for  that  people  where  there  is  a Hotr  knowing  thus.  He  recites,* 

‘ Prosperity  to  us  in  the  ways,  in  the  deserts, 

Prosperity  in  the  waters,  in  the  abode  which  hath  the  light, 
Prosperity  to  us  in  the  wombs  that  bear  children, 

Prosperity  for  wealth  do  ye,  O Maruts,  bestow.’ 


The  Maruts  are  the  subjects  of  the  gods ; verily  thus  at  the  beginning  of 
the  sacrifice  he  brings  them  into  order.  ‘ With  all  the  metres  should  he  say 
the  offering  verse,’  they  say  ; having  sacrificed  with  all  the  metres,  the  gods 
conquered  the  world  of  heaven ; verily  thus  the  sacrificer  having  sacrificed 
with  all  the  metres  conquers  the  woi’ld  of  heaven.  ‘ Prosperity  to  us  in  the 
ways,  in  the  deserts  ’ and  ‘ The  highest  safety  in  the  way  ’ are  the  Tristubh 
verses  for  Pathya  Svasti.^  ‘ O Agni,  lead  us  by  a fair  path  to  wealth  ’ and 
‘ We  have  come  to  the  path  of  the  gods  ’ are  the  Tristubh  verses  for  Agni.® 
‘ Thou,  0 Soma,  skilled  in  thought  ’ and  ‘ Thine  abodes  in  the  sky,  on  the 
earth  ’ are  the  Tristubh  verses  for  Soma.'*  ‘ The  god  of  all,  the  loi’d  of  the 
good  ’ and  ‘ Who  all  these  beings  ’ are  the  Gayatri  verses  for  Savitr.®  ‘ The 
good  protector,  the  earth,  sky  unequalled  ’ and  ‘ The  great  one,  the  mother 
of  those  of  good  vows’  are  the  Jagati  verses  for  Aditi.®  These  are  all  the 
metres,  Gayatri,  Tristubh,  and  Jagati,  the  others  are  dependent  (on  them), 
for  these  are  used  most  prominently  in  the  sacrifice.  By  means  of  these 
metres  the  sacrificer  has  sacrificed  with  all  metres,  who  knows  thus. 

i.  10  (ii.  4).  The  invitatory  and  offering  verses  of  this  oblation  contain  the 
words  * ‘ forward  ’,  ‘ lead  ’,  ‘ path  and  ‘ prosperity  ’ ; having  sacrificed  with 
them  the  gods  won  the  world  of  heaven ; verily  thus  also  the  sacrificer 
having  sacrificed  with  them  wins  the  world  of  heaven.  In  them  there 
is  the  line,  ‘ Prosperity  for  wealth  do  ye,  O Maruts,  bestow  ’ ; the  Maruts, 
as  subjects  of  the  gods,^  occupy  the  atmosphere ; whoever  without  notifica- 
tion to  them  goes  to  the  world  of  heaven  they  are  likely  to  obstruct  him  or  to 
crush  him.  In  that  he  says,  ‘Prosperity  for  wealth  do  ye,  O Maruts, 
bestow,’  he  announces  the  sacrificer  to  the  Maruts  the  subjects  of  the  gods ; 


' KV.  X.  63.  15. 

» RV.  X.  63.  15  and  16. 

’ RV.  i.  189.  1 and  x.  2.  3. 
< RV.  i.  91.  1 and  4. 

® RV.  V.  82.  7 and  9. 

15  [h.o.s.  js] 


® RV.  X.  63.  10  and  AV.  vii.  6.  2. 
i.  10.  1 The  word  netr  occurs  only  in  the  form 
naya,  but  the  way  of  denoting  roots  varies 
greatly  in  AB.  and  KB. ; cf.  p.  80. 

* Cf.  KB.  vii.  8 ; TS.  vi.  1.  5.  3. 


i.  10 — ] 


The  Soma  Sacrifice 


[114 


the  Maruts,  the  subjects  of  the  gods,  do  not  obstruct  him  as  he  goes  to  the 
world  of  heaven,  nor  do  they  crush  him.  Prosperously  they  speed  him  to  the 
wmrld  of  heaven  who  knows  thus.  The  invitatory  and  offering  verses  of  the 
oblation  for  Svistakrt  should  be  the  two  Viraj  ^ verses  of  thirty-three  syllables, 

‘ May  Agni  here  be  above  the  other  Agnis  ’ and  ‘ The  Agni  who  guardeth 
from  the  foe’.  Having  sacrificed  with  the  two  Viraj  verses,  the  gods  won  the 
world  of  heaven ; verily  thus  also  the  sacrificer  having  sacrificed  with  two 
Viraj  verses  wins  the  world  of  heaven.  They  are  of  thirty-three  syllables; 
the  gods  are  thirty- three,  eight  Vasus,  eleven  Rudras,  twelve  Adityas, 
Prajapati,  and  the  vasat  call.  Thus  at  the  very  beginning  of  the  sacrifice 
he  makes  the  deities  sharers  in  the  syllables;  verily  thus  syllable  by 
syllable  he  delights  a deity ; verily  thus  by  a vessel  for  the  gods  he 
gladdens  the  deities. 

i.  11  (ii.  5).  ‘The  introductory  (sacrifice)  should  be  performed  with  the 
fore-offerings  but  without  the  after-offerings  ’ they  say  ; ^ ‘ in  that  there  are 
after-offerings  in  the  introductory  (sacrifice),  there  is  deficiency  as  it  were, 
and  delay  as  it  were.’  That  is  not  to  be  regarded.  It  should  be  performed 
with  the  fore-offerings  and  also  with  the  after-offerings ; ^ the  fore-offerings 
are  the  breaths,  the  after-offerings  offspring ; if  he  were  to  omit  the  fore- 
offerings he  would  omit  the  breaths  of  the  sacrificer ; if  he  were  to  omit  the 
after-offerings,  he  would  omit  the  offspring  of  the  sacrificer;  therefore  should 
it  be  performed  with  the  fore-offerings  and  also  with  the  after-offerings. 
He  should  not  perform  the  joint  sacrifices  for  the  wives  (with  the  gods), 
nor  should  he  offer  with  the  concluding  Yajus.  By  so  much  is  the  sacrifice 
incomplete.  He  should  preserve  the  scrapings  of  the  introductory  (sacrifice) 
and  mingle  them  with  the  concluding  (sacrifice),  for  the  continuity  of  the 
sacrifice,  to  prevent  a breach  in  the  sacrifice.  Or  rather  in  the  pot  in  which 
he  throws  the  introductory  (sacrifice)  into  that  he  should  throw  the  con- 
cluding (sacrifice).  By  so  much  the  sacrifice  becomes  continuous  and  without 
a breach.  ‘ Thereby  they  prosper  in  yonder  world,  not  in  this,’  they  say,  ‘ in 
that  it  is  introductory  (advancing) ; as  introductory  they  offer,  as  intro- 
ductory they  proceed ; verily  the  sacrificers  advance  away  from  this  world.’ 
In  ignorance  verily  they  say  thus.  He  should  intertwine  the  invitatory 
and  the  offering  verses ; the  invitatory  verses  of  the  introductory  (sacrifice) 
he  should  make  the  offering  verses  of  the  concluding  (sacrifice) ; the  invita- 
tory verses  of  the  concluding  (.sticrifice)  he  should  make  the  offering  verses 
of  the  introductory  (sacrifice).  Thus  he  intertwines  for  success  in  both 
worlds,  for  support  in  both  worlds ; in  both  worlds  is  he  successful,  in 

» RV.  vii.  1.  14  and  16.  6.  16seg. ; for  the  latter  AgS.  i.  8.  7 ; ;J9S. 

’ For  tills  discussion  see  TS.  vi.  1.  6.  3.  i.  12.  13  stq, 

’ For  the  former  see  A^S.  i.  6.  5 seq. ; 99®*  b 


115] 


[— i.  13 


TJie  Buying  of  the  Soma 

both  worlds  he  finds  support.  He  finds  support  who  knows  thus.  Tliere 
is  a pap  for  Aditi  at  the  introductory,  and  one  for  Aditi  at  the  concluding 
(sacrifice),  for  the  support  of  the  sacrifice,  for  the  tying  of  the  knots  of  the 
.sacrifice,  to  prevent  the  slipping  of  the  sacrifice.  Just  as  then,  he  used  to 
say,  one  ties  the  knots  at  both  ends  of  a rope  to  prevent  slipping,  so  at 
both  ends  of  the  sacrifice  he  ties  knots  to  prevent  slipping,  in  that  there  is 
a pap  for  Aditi  at  the  introductory  and  also  one  for  Aditi  at  the  concluding 
sacrifice.  With  Pathyii  Svasti  hence  they  advance,  in  Pathya  Svasti  they 
end ; prosperously  hence  they  advance,  prosperously  they  end. 

ADHYAYA  III 

The  Buying  of  the  Soma 

i.  12  (iii.  1).  In^  the  eastern  quarter  the  gods  bought  Soma  the  king; 
therefore  in  the  eastern  quarter  is  he  bought.  Him  from  the  thirteenth 
month  they  bought ; therefore  the  thirteenth  month  is  not  known ; the 
Soma  seller  is  not  known,  for  the  Soma  seller  is  evil.  The  .strengths  and 
powers  of  him  when  bought  and  going  towards  men  went  away  to  the 
quarters ; them  they  sought  to  win  with  one  verse ; they  could  not  win 
them ; them  with  two,  with  three,  with  four,  with  five,  with  six,  with  seven 
they  could  not  win ; with  eight  they  won,  with  eight  they  obtained ; that 
is  why  eight  has  its  name.  Whatever  he  desires  he  attains  who  knows 
thus.  Therefore  in  these  rites  eight  (verses)  each  are  repeated,  to  win 
powers  and  strengths. 

i.  13  (iii.  2).  ‘ For  Soma  when  bought  and  being  brought  forward,  do  thou 
say  the  invitatory  verse  ’ the  Adhvaryu  says.  ‘ From  good  to  better  do 
thou  come  forward  ’ he  says ; this  world  is  good ; than  it  yonder  world 
is  better ; verily  thus  he  causes  the  sacrificer  to  go  to  the  world  of  heaven. 
‘ Let  Brhaspati  be  thy  harbinger  ’ (he  says) ; Brhaspati  is  the  holy  power ; 
verily  thus  he  makes  the  holy  power  precede  him  ; what  has  the  holy  power 
come  to  no  harm.  ‘ Do  thou  stay  on  the  chosen  spot  of  earth  ’ (he  says).  The 
chosen  spot  of  earth  is  the  place  of  sacrifice  to  the  gods ; verily  thus  he  settles 
him  on  the  chosen  spot  of  earth.  ‘ Do  thou  drive  afar  the  foes,  with  all 
powers  ’ (he  says) ; verily  thus  he  drives  away  the  evil  rival  who  hates  him, 
and  brings  him  low.  ‘0  Soma,  thy  wondrous  ’ this  triplet  to  Soma^  in  Gayatrl 

' AB.  i.  12-14,  like  KB.  vii.  10,  treats  briefly  form  as  here  in  the  Yajus  recension  is  also 

of  the  ceremony  of  carrying  forward  the  found  at  AV.  vii.  8.  1 with  the  bad 

Soma  when  bought.  For  the  ritual  see  variants  dihemdm  asya  fdtrum  and  sdrva- 

A^S.  iv.  4.  1-3  ; 99®-  1“^  > Caland  viram.  For  § 1 cf.  KB.  vii.  10. 

and  Henry,  L’ Agnistoma,  pp.  50,  61.  * RV.  i.  91.  9-11. 

i.  13.  ' This  verse  which  is  found  in  the  same 


i.  13 — ] The  Sotna  Sacrifice  [116 

he  recites  when  Soma  the  king  is  being  brought  forward ; verily  thus  with 
his  own  deity,  his  own  metre  he  makes  him  successful.  ‘ All  rejoice  in  the 
glory  that  hath  come  ’ he  recites ; ^ Soma  the  king  is  glory ; every  one 
rejoices  in  his  being  bought,  both  he  who  is  to  gain  something  in  the 
sacrifice  and  he  who  is  not.  ‘The  comrades  in  the  comrade  strong  in 
the  assembly,  (he  says);  Soma  the  king  is  the  comrade,  strong  in  the 
assembly,  of  the  Brahmans.  ‘ Saving  from  sin  ’ (he  says) ; he  indeed  is 
a saviour  from  sin.  He  who  is  successful,  he  who  attains  pre-eminence, 
becomes  sinful ; therefore  they  say,^  ‘ Do  not  recite,  do  not  proceed ; let 
them  not  have  sin  to  requite.’  ‘ Winner  of  nourishment  ’ (he  says) ; nourish- 
ment is  food  ; nourishment  is  the  sacrificial  fee ; thereby  he  wins  it ; verily 
thus  he  makes  him  a winner  of  food.  ‘ Ready  is  he  for  manly  force  ’ 
(he  says) ; manly  force  is  power  and  strength ; manly  force  is  not  lost  by 
him  up  to  old  age  who  knows  thus,  ‘ The  god  hath  come’  (he  says®),  for 
he  has  come  now  ; ‘ With  the  seasons  may  he  prosper  the  dwelling  ’ (he  says). 
The  seasons  are  the  royal  brothers  of  Soma  the  king,  as  of  a man ; verily 
thus  with  that  he  causes  him  to  come.  ‘ May  Savitr  bestow  upon  us  fair 
progeny  and  sap  ’ this  benediction  he  invokes.  ‘ May  he  quicken  us  with 
nights  and  days  ’ (he  says) ; the  days  are  days,  the  nights  are  nights ; verily 
then  for  him  with  the  days  and  the  nights  he  invokes  this  benediction. 

‘ Wealth  with  offspring  may  he  accord  to  us’  this  benediction  he  invokes. 

‘ Thine  abodes  which  they  worship  with  oblation  ’ he  recites ; ® ‘ All  these  of 
thine  be  encompassing  the  sacrifice ; conferring  wealth,  accomplishing  with 
good  heroes  ’ (he  says) ; verily  thus  he  says  ‘ Be  thou  a conferrer  of  cattle 
on  us  and  an  accomplisher.’  ‘ Slayer  of  heroes,  O Soma,  go  forward  to  the 
doors  ’ (he  says) ; the  doors  are  the  house ; the  house  of  the  sacrificer  is 
afraid  of  Soma  the  king  as  he  advances ; in  that  he  recites  this  (verse), 
verily  thus  he  calms  him ; he  calmed  injures  not  his  offspring  or  cattle. 
‘This  prayer  of  thy  suppliant,  O god’,  with  (this  verse)  to  Varuna  he 
concludes ; so  long  as  he  is  tied  up,  Varuna  is  his  deity,  so  long  as  he 
proceeds  to  the  closed  places ; verily  thus  with  his  own  deity,  his  own 
metre,  he  makes  him  successful.  ‘ Of  thy  suppliant,  O god  ’ (he  says  '^)  ; he 
who  sacrifices  is  a suppliant.  ‘Insight  and  skill,  O Varuna,  do  thou 
quicken’  (he  says);  verily  thus  he  says,  ‘Do  thou,  0 Varuna,  quicken 
sti'cngth  and  knowledge.’  ‘Let  us  mount  that  ship  fair  crossing  by 


» RV.  X.  71.  10. 

* The  version  of  Sayana  takes  •ma  pracarth  as 
addressed  to  the  Adhvaryu  and  ydtayan 
as  prdpnuvantah,  but  this  seems  unduly  to 
minimize  yatayan.  The  idea  is  that  in  too 


groat  prosperity  danger  of  sin  is  near  at 
liand. 

® Agan  is  taken  as  past  by  the  BrShmana, 
though  S&yana  renders  it  as  imperative. 
The  verse  is  RV.  iv.  63.  7. 

' RV.  i.  91.  19.  ■'  RV.  viii.  42.  3. 


117] 


[— 1.  14 


The  Buying  of  the  Soma 

which  we  may  pass  over  all  evils  ’ (he  says) ; the  ship  fair  crossing  is  the 
sacrifice ; the  ship  fair  crossing  is  the  black  antelope  skin ; the  ship  fair 
crossing  is  speech;  verily  thus  having  mounted  upon  speech  with  it  he 
crosses  over  to  the  world  of  heaven.  These  he  recites  eight  in  number, 
perfect  in  form;  that  in  the  sacrifice  is  perfect  which  is  perfect  in  form, 
that  rite  which  iis  it  is  performed  the  verse  describes.  Of  them  he  recites 
the  first  thrice,  the  last  thrice ; they  make  up  twelve ; the  year  has  twelve 
months ; Prajapati  is  the  year ; verily  with  those  whose  abode  is  Prajapati 
he  prospers  who  knows  thus.  Thrice  he  recites  the  first,  thrice  the  last ; 
verily  thus  he  ties  the  ends  of  the  sacrifice,  for  firmness,  for  might,  to 
prevent  slipping.® 

i.  14  (iii.  3).  One  of  the  two  oxen  should  be  yoked, ^ the  other  unloosened  ; 
then  they  should  take  down  the  king ; if  they  were  to  take  down  when  both 
were  unloosed,  they  would  make  the  king  have  the  fathers  as  his  deity ; 
if  when  yoked,  lack  of  peace  and  rest  would  come  on  offspring ; offspring 
would  scatter.  The  ox  which  is  unyoked  is  the  symbol  of  ofispring  who 
sit  in  the  house ; the  yoked  one  is  that  of  those  on  a journey.  Those  who 
take  down  when  one  is  yoked  and  one  unyoked,  produce  both  peace  and 
rest.  The  gods  and  the  Asuras  strove  for  these  worlds ; they  contended  for 
this  eastern  quarter ; the  Asuras  conquered  them  thence  ; they  contended  for 
the  southern  quarter ; the  Asuras  conquered  them  thence ; they  contended 
for  the  western  quarter ; the  Asuras  conquered  them  thence ; they  con- 
tended for  the  northern  quarter  ; the  Asuras  conquei’ed  them  thence.  They 
contended  for  the  north-eastern  quarter ; they  were  not  conquered  thence. 
This  is  the  unconquered  quarter ; therefore  in  this  quai’ter  one  should  strive 
or  cause  striving ; ® for  he  has  power  to  dispose  of  debts.  The  gods  said, 
‘ Through  our  lack  of  a king  they  conquer  us ; let  us  make  a king.’  ‘ Be  it 
so  ’ (they  said).  They  made  Soma  king ; with  Soma  as  king  they  conquered 
all  the  quarters.  He  who  sacrifices  has  Soma  as  king.  While  (the  cart) 
stands  facing  east,  they  place  on  (the  Soma) ; thereby  he  conquers  the 
eastern  quarter ; him  they  carry  round  to  the  south ; thereby  he  conquers 
the  southern  quarter ; him  they  turn  round  to  the  west ; thereby  he 
conquers  the  western  quarter ; him  they  take  down  from  (the  cart)  facing 
north ; thereby  he  conquers  the  northern  quarter.  By  Soma  the  king  he 
conquers  all  the  quarters  who  knows  thus. 

* Cf.  TS.  ii.  5.  7.  1.  See  Caland  and  Heni'y,  V Agnistoma, 

1 Cf.  TS.  vi.  2.  1.  1 ; MS.  iii.  7.  9 ; 9B.  iii  4.  p.  54. 

1.  4 disagrees  with  TS.,  MS.,  and  AB.  * The  sense  of  yai  is  probably  no  more  definite 

than  this. 


i.  15 — ] 


[118 


The  Soma  Sacrijice 


The  Guest  Reception  of  Soma 


i.  15  (iii.  4).  The^  oblation  of  the  guest  reception  is  offered,  when  Soma 
the  king  has  come ; Soma  the  king  comes  to  the  house  of  the  sacrificer  ; to 
him  this  oblation  of  the  guest  reception  is  offered ; that  is  why  the  guest 
reception  has  its  name.  It  is  offered  on  nine  potsherds;  the  breaths  are 
nine ; (it  serves)  to  arrange  the  breaths,  to  recognize  the  breaths.  It  is  for 
Visnu;  the  sacrifice  is  Visnu;  verily  thus  with  his  o^vn  deity,  his  own  metre, 
he  makes  him  successful.  All  the  metres  and  the  Prsthas  follow  Soma  the 
king  when  bought.  As  many  as  follow  Soma  the  king,  to  all  these  is  the 
guest  reception  performed.  They  kindle  the  fire,  when  Soma  the  king  has 
come.  Just  as  in  the  woi’ld  when  a human  king  has  come,  or  another 
deserving  person,  they  slay  an  ox  or  a cow  that  miscarries ; so  for  him  they 
slay  in  that  they  kindle  the  fire,  for  Agni  is  the  victim  of  the  gods. 

i.  16  (iii.  5).  ‘Recite  for  Agni  being  kindled’  the  Adhvaryu  says;  ‘To 
thee,  O god  Savitr,’  (this  verse)  to  Savitr  he  recites.  They  say  ‘ Since  it  is 
for  Agni  being  kindled  that  he  recites  by  order,  then  why  does  he  recite 
(a  verse  ^)  to  Savitr  ? ’ Savitr  is  lord  of  instigations ; verily  thus  on  the 
instigation  of  Savitr  they  kindle  him ; therefore  he  recites  (a  verse)  to 
Savitr.  ‘ May  the  two  great  ones,  sky  and  earth,  for  us,’  (this  verse)  to  sky 
and  earth  ^ he  recites  ; they  say,  ‘ Since  it  is  for  Agni  being  kindled  that  he 
recites  by  order,  then  why  does  he  recite  (this  verse)  to  sky  and  earth '?  ’ 
By  means  of  sky  and  earth  him  when  bom  the  gods  grasped ; by  these  two 
even  to-day  is  he  grasped  ; therefore  he  recites  (this  verse)  to  sky  and  earth. 
‘ Thee,  O Agni,  from  the  lotus  ’ this  triad  in  Gayatri  to  Agmi^  he  recites  when 
the  fire  is  being  kindled ; verily  thus  with  his  own  deity,  his  own  metre  he 
makes  him  successful.  ‘ Atharvan  kindled  forth  ’ is  perfect  in  form  ; that 
in  the  sacrifice  is  perfect  which  is  perfect  in  form,  that  rite  which  as  it  is 
performed  the  verse  describes.  If  he  is  not  born,  if  he  is  long  in  being 
born,  then  should  be  repeated  Gayatri  verses,^  Rak.sas  slaying,  namely, 
‘ O Agni  strike  down  the  foe  ’ for  the  smiting  away  of  the  Raksases.  The 
Raksases  seize  them  when  he  is  not  born  and  is  long  in  being  bom.  If  he 
is  born  when  one  only  has  been  recited,  or  when  two,  then  he  should  recite 
an  appropriate  (verse  ®)  containing  (the  word)  ‘ bom  ’,  ‘ Let  men  say  ’ for  him 
when  born.  That  which  in  the  sacrifice  is  appropriate  is  perfect.  ‘ Whom 
with  the  hand  like  a quoit  ’ (he  says  ®),  for  with  the  hands  they  kindle  him. 


* AB.  i.  16-18  describe  the  guest  reception 
of  Soma ; cf.  KB.  viii.  1 and  2.  For  the 
ritual  see  A^S.  iv.  5 ; 99^.  v.  7.  For 
§ 2 cf.  TS.  vi.  2.  1.  2.  See  .nlso  Cahind 
and  Henry,  VAgnisioma,  pp.  53,  67-60. 
i.  16.  ‘ RV.  i.  24.  3.  For  §§  1 and  20  cf.  TS. 


vi.  3.  5.  3 ; for  § 2 KB.  viii.  1. 
* RV.  iv.  56.  1. 
s RV.  vi.  16.  13-16. 

« RV.  X.  168. 

» RV.  i.  74.  8. 

» RV.  vl.  16.  40. 


119]  The  Guest  Reception  of  Soma  [ — i.  16 

‘ The  cliild  born  ’ (he  says) ; Agni  is  a first-born  child  as  it  were  ; ‘ Like  (it) 
they  bear,  Agni  of  the  folk,  good  sacrilicer  ’ (he  says) ; om  is  for  them  what  na 
is  for  the  gods.  ‘ Forward  bear  the  god  to  the  feast  for  the  gods,  best  winner 
of  wealth’  is  the  appropriate  (verse  for  him  when  being  taken  forward  ; that 
which  in  the  sacrifice  is  appropriate  is  perfect.  ‘ Let  him  seat  himself  in 
his  own  place  of  birth  ’ (he  says) ; he  is  his  own  place  of  birth  in  that  Agni 
is  Agni’s.  ‘ Born  in  the  all-knower  ’ (he  says  ®) ; one  is  born,  one  is  the 
all-knower.  ‘ Quicken  the  dear  guest  ’ (he  says) ; he  is  his  dear  guest  in 
that  Agni  is  Agni’s.  ‘ On  a smooth  (place)  the  lord  of  the  house  ’ (he  says) ; 
verily  thus  he  places  him  in  health.  ‘ By  Agni  is  Agni  kindled,  the  sage, 
the  lord  of  the  house,  the  youthful,  bearer  of  the  oblation,  with  the  ladle  in 
his  mouth  ’ is  the  appropriate  (verse  ’’) ; that  which  in  the  sacrifice  is  appro- 
priate is  perfect.  ‘ For  thou,  0 Agni,  by  Agni,  sage  by  the  sage,  good  by 
the  good  ’ (he  says  ^°) ; one  is  a sage,  the  other  a sage ; one  is  good,  the  other 
good.  ‘Friend  with  friend  thou  art  enkindled’  (he  says);  he  is  his  own 
friend  in  that  Agni  is  Agni’s.  ‘ Him  they  make  bright,  the  skilled,  the 
victor  in  contests,  the  mighty  one  in  his  own  dwellings’  (he  says^*) ; he  is 
his  own  house  in  that  Agni  is  Agni’s.  ‘ With  the  sacrifice  the  sacrifice  the 
gods  sacrificed  ’,  with  the  last  he  concludes ; with  the  sacrifice  the  gods 
sacrificed  the  sacrifice  in  that  with  Agni  they  siicrificed  to  Agni ; they  went 
to  the  world  of  heaven.  ‘ These  laws  were  first ; these  greatnesses  resort  to 
the  sky,  where  are  the  ancient  Sadhya  gods’  (he  says’^) ; the  Sadhya  gods 
are  the  metres ; they  first  sacrificed  to  Agni  with  Agni ; they  went  to  the 
world  of  heaven.  The  Aditj’^as  and  the  Angirases  were  here ; they  first 
sacrificed  with  Agni  to  Agni ; they  went  to  the  world  of  heaven ; the 
libation  to  Agni  is  a heavenly  libation.  Even  if  he  who  sacrifices  is  not 
a Brahmana  or  is  wrongly  spoken  of,  nevertheless  his  libation  goes  to  the 
gods  and  is  not  united  with  evil ; his  libation  goes  to  the  gods,  and  is  not 
united  with  evil,  who  knows  thus.  These  thirteen  he  recites  perfect  in 
form ; that  in  the  sacrifice  is  perfect  which  is  perfect  in  form,  that  rite 
which  as  it  is  performed  the  verse  describes.  Of  these  he  recites  the  first 
thrice,  the  last  thrice.  They  make  up  seventeen  ; Prajapati  is  seventeenfold, 


’ RV.  vi.  16.  41. 

* RV.  vi.  16.  42. 

• RV.  i.  12.  6. 

>0  RV.  viii.  43.  14. 

» RV.  viii.  84.  8. 

RV.  i.  164.  50;  see  A^S.  ii.  16.  7,  8;  cf. 
9gS.  V.  15.  5. 

” Sayana  gives  two  views  of  abrdkmana,  either 
as  one  who  is  not  instigated  by  a Brah- 
mana or  one  who  is  declared  to  be  a non- 
Brahman  as  expl.ained  by  ^atatapa  in  his 


Smrti.  On  the  whole  the  use  is  probably 
in  each  case  the  same,  ‘ one  who  is  said 
to  be  not  a Brahman  ’,  a non-Brahman 
(opposed  to  subrdhmana,  Wackernagel, 
Aland.  Gram.  ii.  i.  261)  or  durukta.  The 
alternative  is  to  take  ukta  as  ‘ instigated  ’, 
‘ directed  by’  one  who  is  not  a Brahman 
or  is  ill-spoken  of.  See  AB.  ii.  17.  Levi 
{La  doctrine  du  sacrifice,  p.  123)  has  ‘ on 
sacrifice  sans  I’avis  d’un  brahmane  ou  si 
on  est  diffame,’  which  is  difficult. 


[120 


i.  16—] 


The  Soma  Sacrijice 


the  months  are  twelve,  the  seasons  five;  so  great  is  the  year;  Prajapati  is 
the  year ; verily  thus  with  these  which  have  their  abode  in  Prajapati  he 
prospers  who  knows  thus.  He  recites  the  first  thrice,  the  last  thrice  ; verily 
thus  he  ties  the  ends  of  the  sacrifice,  for  steadiness,  for  might,  to  prevent 
slipping, 

i.  17  (iii.  6).  ‘With  the  kindling-stick  honour  Agni’  and  ‘Swell  up;  be 
there  gathered  for  thee’  are  the  invitatory  verses^  of  the  two  butter 
portions,  referring  to  the  guest  reception  and  perfect  in  form ; that  in  the 
sacrifice  is  perfect  which  is  perfect  in  form,  that  rite  which  as  it  is  being 
performed  the  verse  describes.  (The  verse)  to  Agni  contains  (the  word) 
‘ guest  not  that  to  Soma ; if  (the  verse)  to  Soma  contained  (the  word) 
‘ guest  it  would  clearly  ^ be  (the  verse  to  be  used) ; but  it  does  contain 
(the  word)  ‘ guest  ’ as  it  contains  (the  word)  ‘ made  fat  ’ ; when  they  serve 
him  with  food,  then  does  he  become  fat.  For  them  he  says  as  oSering 
verses^  ‘Delighting’.  ‘Over  this  Visnu  strode’  and  ‘To  his  beloved  place 
may  I win  ’ are  (two  verses)  to  Visnu.^  Having  used  (a  verse)  of  three 
Padas  as  invitatory  verse,  he  says  one  of  four  as  ofiering  verse,  there  are 
seven  Padas ; the  guest  reception  is  the  head  of  the  sacrifice  ; there  are 
seven  breaths  in  the  head ; verily  thus  he  places  breaths  in  the  head. 
‘ The  Hotr  of  the  sacrifice  with  brilliant  car  ’ and  ‘ Famed  far  is  the  Agni 
of  Bharata’  are  the  invitatory  and  offering  verses  of  the  Svistakrt,® 
referring  to  the  guest  reception  and  perfect  in  form  ; that  in  the  sacrifice 
is  perfect  which  is  perfect  in  form,  that  rite  which  as  it  is  being  performed 
the  verse  describes.  They  are  Tristubh  verses,  to  secure  power.  (The 
sacrifice)  ends  with  the  sacrificial  food;  the  gods  prospered  by  means 
of  the  guest  reception  ending  with  the  sacrificial  food ; therefore  should 
it  be  performed  ending  with  the  sacrificial  food.  In  this  case  they  offer 
the  fore-offerings,  not  the  after-offerings.  The  fore-offerings  and  the  after- 
offerings are  the  breaths ; the  fore-offerings  are  those  breaths  in  the  head, 
the  after-offerings  those  below.  If  in  the  case  one  were  to  offer  the  after- 
offerings, that  would  be  as  if  one  were  to  break  off  those  breaths  and  seek 
to  place  them  in  the  head.  That  would  be  superfluous  ; these  breaths, 
both  those  and  those,  are  united  together ; ® verily  thus  in  that  they  offer 
the  fore-offerings,  not  the  after-offerings,  they  obtain  their  desires  in  the 
fore-offerings  and  in  the  after-offerings. 


1 RV.  viii.  44.  1 and  i.  91.  16. 

* This  seems  here  the  sense  of  the  ambiguous 
word  fOfvai,  which  is  common  in  AB.  in 
this  form.  Cf.  Eggeling  SBE.  xxvi.  xxx. 
’ i.  e.  the  usual  veraesi  jusdna  agnir  djyasya  rehi 
and  jutdnah  soma  djyasya  haviso  vetu,  A^S. 
i.  5,  29  ; 99®-  8-  8 with  haviso  in  the 

first  also. 


‘ RV.  i.  22.  17  and  i.  164.  6. 

**  RV.  X.  1.  6 and  vii.  8.  4. 

° Sayana  takes  this  as  a potential  and  as 
explaining  atiriktatn,  but  it  seems  neces- 
sary to  use  it  as  explaining  the  next 
sentence,  tlie  breaths  are  united  and  so 
are  in  a sense  one,  ime  . . . im«  because 
gestures  are  used. 


121] 


The  Pravargya 


[ — i.  19 


ADHYAYA  IV 


The  Pravargya. 

i.  18  (iv.  1).  The  ^ sacrifice  went  away  from  the  gods  (saying),  ‘ I shall 
not  be  your  food.’  ‘ No  replied  the  gods,  ‘ Verily  thou  shalt  be  our  food.’ 
The  gods  crushed  it ; it  being  taken  apart  was  not  sufficient  for  them. 
The  gods  said  ‘ It  will  not  be  sufficient  for  us,  being  taken  apart ; come, 
let  us  gather  together  the  sacrifice.’  (They  replied)  ‘ Be  it  so  ’.  They 
gathered  it  together ; having  gathered  it  together  they  said  to  the  A9vins, 
‘ Do  ye  two  heal  it  ’,  the  A9vins  are  the  physicians  of  the  gods,  the 
A9vins  the  Adhvaryus ; therefore  the  two  Adhvaryus  gather  together 
the  cauldron.  Having  gathered  it  together  they  say,  ‘ O Brahman,  we 
shall  proceed  with  the  Pravargya  offering ; 0 Hotr,  do  thou  recite.’ 

i.  19  (iv.  2).  With  ‘ The  holy  power  born  first  in  the  east’  he  begins;^ 
Brhaspati  is  the  holy  power ; verily  thus  with  the  holy  power  he  heals 
him.  ‘This  royal  one  goeth  in  front  to  the  father’  (he  says^) ; the  royal 
one  is  speech ; verily  thus  he  places  speech  in  him.  ‘ The  great  one 
hath  established  the  two  great  ones,  when  bom  ’ is  addressed  to 
Brahmanaspati ; ® Brhaspati  is  the  holy  power  ; verily  thus  with  the  holy 
power  he  heals  him.  ‘ Towards  the  god  Savitr  in  the  bowls  ’ is  addressed 
to  Savitr  ; ^ Savitr  is  breath  ; verily  thus  he  places  breath  in  him.  With  ® 
‘ Sit  thou  down ; thou  art  great  ’ they  make  him  sit  down.  ‘ Whom  they 
anoint,  the  sages,  as  it  were  extending  ’ is  (the  verse  ®)  appropriate  for 
the  anointing ; that  which  is  appropriate  in  the  sacrifice  is  perfect.  ‘ The 
bird  anointed  by  the  skill  of  the  Asura  ’,  ‘ The  foe  who  secretly  may  attack 
us,  0 Agni  ’,  and  ‘ Be  thou  well  disposed  to  us,  O Agni,  at  our  approach  ’ 
are  sets  of  two  appropriate  (verses  ’’) ; that  which  in  the  sacrifice  is  ap- 
propriate is  perfect.  ‘ Make  thou  thy  brilliance  like  a broad  net  ’,  (these)  are 


* AB.  i.  18-22  and  KB.  viiL  3-7  describe  the 
Pravargya  as  a necessary  preliminary  to 
the  Soma  sacrifice.  For  the  ritual  see 
A^S.  iv.  6 and  7 ; 99®-  9 and  10 ; 

B9S.  ix.  1-16  ; M9S.  iv  ; Ap^S.  xv. 
does  not  require  it  for  a first  sacrifice.  6B. 
vii.  6 borrows  this.  KB.  viii.  3 allows  it 
for  a first  sacrifice  in  certain  cases.  9B. 
xiv.  2.  2.  44,  45 ; K^S.  viii.  2.  16  ; xxvi.  7. 
53  forbid  it  in  any  case  ; TA.  v.  0.  3, 
however,  allows  it  generally,  arkl  MQS. 
iv.  1.  3,  4 ; Ap.  in  certain  cases.  For  it 
cf.  Hillebrandt,  ZDMG.  xxxiv.  319  seq. ; 
Keith,  Taittirxya  Sarhhiid,  i.  cxxiii-cxxv. 

16  [b.o.s.  js] 


For  the  death  of  the  sacrifice,  cf.  L6vi, 
La  doctrine  du  sacrifice,  p.  80. 

i.  19.  * Given  in  A9V.  and  ^ankh.  as  not  in  the 
Samhita ; see  RVKh.  iii.  22  (Schefte- 
lowitz,  pp.  107-109);  AV.  iv.  1.  1 ; KB. 
viii.  4.  Cf.  Oldenberg,  Prolegomena  pp. 
363  seq. 

^ Also  in  A9V.  and  ^ankh. 

^ Also  in  A9V.  .and  ^ankh. 

^ Also  in  A9V.  and  ^ankh. 

6 RV.  i.  36.  9. 

« RV.  V.  43.  7. 

’ RV.  X.  177.  1 ; V.  5.  4 ; iii.  18.  1 with  the 
next  verse  in  each  case. 


i.  19 — ] 


[122 


The  Soma  Sacrijice 

five  (verses*)  referring  to  the  slaying  of  Raksases,  for  the  smiting  away 
of  the  Raksases.  ‘ Round  thee,  O singer,  the  songs  ‘ In  the  two  hast 
thou  placed  the  word  of  praise  ’,  ‘ Pure  is  one  of  them,  worthy  of  sacrifice 
one  ’ and  ‘ I saw  the  guardian  never  resting  ’ are  four  isolated  (verses  ®). 
They  make  up  twenty-one  ; man  here  is  twenty-onefold,  ten  fingers,  ten 
toes,  and  the  body  as  the  twenty-first ; this  twenty-onefold  self  he 
prepares. 

i.  20  (iv.  3).  ‘ They  of  the  sounding  deep  have  sounded  at  the  rim  ’ are 
nine  (verses  for  Soma  the  purifying  ; the  breaths  are  nine ; verily  thus 
he  places  the  breaths  in  him.  ‘May  Vena  impel  those  born  of  Pr9ni  ’ 
(he  says ^) ; Vena  is  (this  breath)  here;  above  this  here  some  breaths 
circulate  {venanti),\>e\ovf  others;  therefore  is  it  Vena;  ‘ the  breath  being 
here  hath  not  feared  {nahheh)  ’ (they  say) ; therefore  is  it  the  navel ; that 
is  why  the  navel  has  its  name ; verily  thus  he  places  breath  in  him. 
‘ Thy  strainer  is  outspread,  0 lord  of  holy  power  ’,  ‘ The  strainer  of  the 
scorcher  is  outspread  in  the  expanse  of  sky  ’ and  ‘ What  time  the  Dhisanas 
spread  out  the  strainer  ’ (he  says  ®) ; these  breaths  are  connected  * with 
(t  he  word)  ‘ strained  ’ ; those  breaths  below  are  connected  with  seed,  urine, 
and  excrement ; them  verily  thus  he  places  in  him. 

i.  21  (iv.  4).  ‘ Thee  lord  of  hosts  we  invoke’  is  addressed  to  Brahmanas- 
pati;^  Brhaspati  is  the  holy  power;  verily  thus  with  the  holy  power  he 
heals  him,  ‘ Of  which  extending  and  far  extending  are  the  names  ’ are  the 
bodies  of  the  cauldron ; ^ verily  thus  he  makes  him  possessed  of  body  and 
form.  ‘ The  Rathantara  Vasistha  hath  brought  ’ ; ‘ Bharadvaja  hath  fetched 
the  Brhat  of  Agni  ’ (he  says  *)  ; verily  thus  he  makes  him  possessed  of 
the  Brnat  and  the  Rathantara.  ‘ I saw  thee  deep  in  thought  ’ (he  says  *) ; 
it  contains  (the  word)  ‘ offspring  ’ and  is  addressed  to  Prajapati ; verily  thus 
he  confers  offspring  upon  him.  ‘ What  offering  will  win  your  favour, 
O Alvins  ’ are  nine  (verses  *)  in  different  metres ; that  is  the  entrails  of  the 
sacrifice ; the  entrails  are  mixed  as  it  were,  some  smaller  some  thicker ; 
therefore  are  they  in  diffei'ent  metres.  With  these  Kaksivant  went  to 


> RV.  iv.  4.  1-6. 

» RV.  i.  10.  12  ; 83.  3 ; vi.  68.  1 ; x.  177.  3. 

1 RV.  ix.  73.  1.  Cf.  KB.  viii.  6. 

^ RV.  X.  123.  1.  The  explanation  is  purely 
artificial,  like  nabhth  below,  which  is 
probably  best  taken  as  a third,  not 
second  person.  It  is  not  to  be  pressed  as* 
a piece  of  grammar,  being  an  etymology  ; 
cf.  Liebich,  Pdnini,  p.  27,  who,  with 
Sayana  (Aufrecht  has  na),  treats  nd  as  md. 

® RV.  ix.  83.  1,  2,  and  given  in  full  in  Afv. 
and  yaiikh. 


‘ The  sense  is  that  those  breaths  below  being 
in  need  of  purification  obtain  it  via  those 
three  verses. 

i.  21.  1 RV.  ii.  23.  Cf.  KB.  viii.  6. 

2 RV.  X.  181.  1-3. 

» RV.  X.  181.  1 rf  ; 2 c and  d. 

^ RV.  X.  183.  1-3  ; the  hymn  is  attributed  to 
Prajavant  Prajapatya,  and  the  words  here 
are  therefore  taken  even  by  Aufrecht  as 
the  name  of  the  author,  but  the  trans. 
adopted  seems  less  unlikely. 

» RV.  i.  120.  l-». 


123] 


[ — i.  22 


The  Pravargya 

the  dear  home  of  the  A9vins ; he  won  the  highest  world ; he  goes  to  the 
dear  home  of  the  A9vins,  he  wins  the  highest  world  who  knows  thus. 
‘ Agni  shineth  as  the  forefront  of  the  dawns  ’ is  a hymn.®  ‘ O A9vins,  to  the 
swelling  cauldron  ’ is  appropriate  ; that  which  in  the  sacrifice  is  appropriate 
is  perfect.  It  is  in  Tristubh  verses  ; the  Tristubh  is  strength  ; verily  then 
he  places  strength  in  him.  ‘ Like  the  two  pressing-stones  for  the  one  purpose 
ye  sing  ’ is  a hymn  ^ ; by  enumerating  the  members  in  ‘ Like  the  two  eyes, 
like  the  two  ears,  like  the  two  nostrils  verily  thus  he  places  the  senses 
in  him.  It  is  in  Tristubh  verses ; the  Tristubh  is  strength ; verily  thus 
he  places  strength  in  him.  ‘ I praise  sky  and  earth  for  first  inspiration  ’ 
is  a hymn  * and  ‘ Agni,  the  cauldron,  the  shining,  for  hastening  on  the 
way  ’ is  appropriate ; that  which  in  the  sacrifice  is  appropriate  is  perfect. 
It  is  in  Jagatl  verses;  cattle  are  connected  with  the  Jagati;  verily  thus 
he  confers  cattle  upon  him.  ‘ By  which  ye  did  help  N.  N.,  by  which  ye 
did  help  N.  N.’  (he  says) ; so  many  desires  do  the  A9vins  see  in  it ; them 
verily  thus  does  he  place  in  him ; verily  thus  with  them  he  makes  him 
successful.  ‘ The  tawny  one,  the  chief,  hath  made  the  dawns  to  glow  ’ 
is  (a  verse  containing  (the  word)  ‘ glow  ’ ; verily  thus  he  confers  glowing 
upon  him.  ‘With  days  and  with  nights  guard  us  around’,  with  the  last 
(verse ^®)  he  concludes,  ‘With  those  unharmed  and  bringing  good  fortune, 
0 A9vins ; may  this  Mitra  and  Varuna  accord  us;  Aditi,  Sindhu,  earth 
and  sky  ’ ; verily  thus  with  these  desires  he  makes  him  successful.  Such 
is  the  first  section. 

i.  22  (iv.  5).  Then  comes  the  second  (section).  ‘ I hail  this  fair  milking 
cow  ’,  ‘ Making  hin,  the  lady  of  riches  ’,  ‘ Towards  thee,  O god  Savitr  ’, 
‘ Like  a calf  with  the  mothers  ‘ With  the  mothers  like  a calf  ’,  ‘ Thy  teat, 
exhaustless  spring  of  pleasure  ’,  ‘ The  cow  hath  lowed  after  the  blinking 
young  one  ’,  ‘ With  homage  approach  ’,  ‘ In  unison  have  they  sat  down 
kneeling’,  ‘By  the  ten  of  Vivasvant’,  ‘ Seven  milk  one’,  ‘Enkindled  Agni, 
O A9vins  ’,  ‘ Enkindled  Agni  by  the  strong,  the  harbinger  of  heaven  ’, 
‘ This  is  his  most  evident  deed  ’,  ‘ The  living  cloud  is  milked  of  ghee  and 
milk  ’,  ‘ Rise  up,  0 Brahmanaspati  ’,  ‘ He  hath  milked  the  swelling  drink  ’, 
‘ Come  up  with  the  milk,  milker  of  cows,  swiftly  ’,  ‘ In  the  passed  pour 
the  admixture  ’,  ‘ Assuredly  of  the  A9vins  the  seer  ’,  and  ‘ Together  these 
mighty  waters  ’ are  twenty-one  ^ appropriate  (verses),  that  which  in  the 

* RV.  V.  76.  1 RV.  i.  164.  26,  27  ; i.  24.  3 ; ix.  104.  2 ; 

’ RV.  ii.  39  ; the  expressions  cited  are  from  105.  2 ; i.  164.  49,  28  ; ix.  11.  1 ; i.  72.  5 ; 

TV.  6 and  6.  viii.  72.  8 ; 7 ; two  ver.ses  only  in  A^S. 

* RV.  i.  112.  Cf.  for  cattle  and  the  Jagatl  iv.  7.  4 ; RV.  i.  62.  6 ; ix.  74.  4 ; i.  40.  1 ; 

TS.  vi.  1.  6.  2.  viii.  72.  16  ; in  A^S.  iv.  7.  4;  RV.  viii. 

>RV,  ix.  83.  3.  Cf.  KB.  viii.  6.  72.  13;  9.  7;  7.  22.  Cf.  KB.  viii.  7; 

>•  RV.  i.  112.  25.  9<?S.  V.  10. 


The  Soma  Sacrifice 


[124 


i.  22—] 


sacrifice  is  appropriate  is  perfect.  With^  ‘Up  this  god  Savitr  with  the 
golden  ’ he  rises  up  after  (the  others) ; with  ® ‘ Let  Brahma/naspati  move 
forward  ’ he  follows  after ; with  ^ ‘ The  Gandharva  here  guardeth  his 
abode  ’ he  looks  at  the  Khara ; with  ® ‘ The  eagle  flying  in  the  vault  ’ he 
takes  his  place  ; in  the  forenoon  he  uses  as  offering  verses  ® ‘ The  heated 
cauldron  reacheth  you,  self-offerer  ’ and  ‘ Both  drink,  O A9vins  At 
‘ O Agni,  enjoy ' he  says  the  second  vasat,  taking  the  place  of  the  Svistekrt. 
‘The  ghee  the  milk  offered  in  the  cows’  and  ‘Drink  of  this,  O A9vins’ 
he  uses  as  offering  verses  ^ in  the  afternoon ; at  ‘ O Agni,  enjoy  ’ he  says 
the  second  vasat,  taking  the  place  of  Svistakrt.  Of  these  three  oblations 
they  do  not  take  portions  for  the  Svistakrt,  Soma,  the  cauldron,  and  the 
strengthening  drink.  In  that  he  says  the  second  vasat,  (it  is)  to  avoid 
omitting  Agni  Svistakrt.  ‘ Through  all  the  regions,  seated  in  the  south  ’ 
the  Brahman  * mutters ; ‘ The  pure  cauldron  among  the  gods  over  which 
the  call  of  Hail ! is  uttered  ’,  ‘ From  the  ocean  the  wave  Vena  sendeth 
forth  ’,  ‘ The  drop  that  goeth  over  the^ocean  ’,  ‘ 0 friend,  do  thou  turn 
towards  the  friend’,  ‘Upright  to  our  aid’,  ‘Upright  do  thou  protect  us 
from  tribulation  ’,  and  ‘ Him  indeed  his  worshippers  ’ are  appropriate  ® 
(verses) ; that  which  in  the  sacrifice  is  appropriate  is  perfect.  With  ‘ O 
thou  of  pure  brilliance,  around  thy  dwelling’  he  desires  food.^®  With 
‘ The  oblation  offered,  the  sweet  oblation,  on  the  fire  that  is  most  full 
of  Indra,  may  we  eat  of  thee,  O divine  cauldron,  full  of  sweetness,  full  of 
nourishment,  full  of  strength,  full  of  the  Angirases ; homage  to  thee ; 
harm  me  not  ’ he  partakes  of  the  cauldron.  ‘ Like  an  eagle  its  nest,  the 
seat  wrought  with  prayer  ’ and  ‘In  which  the  seven  Vasavas’  he  recites'^ 
for  him  when  being  deposited.  ‘The  oblation,  O thou  rich  in  oblation, 
the  great  divine  seat  ’ (he  says  ^*)  on  the  day  on  which  they  are  going 
to  remove  (the  cauldron).  ‘From  the  good  pasture  mayst  thou  be  of 
good  fortune’,  with  the  last  (verse he  concludes.  The  cauldron  is  a 
divine  pairing ; the  cauldron  is  the  member,  the  two  handles  the  testicles, 
the  spoon  the  thigh  bones,  the  milk  the  seed ; this  seed  is  poured  in  Agni 
as  the  birthplace  of  the  gods,  as  generation;  the  birtliplace  of  the  gods 
is  Agni ; he  comes  into  existence  from  Agni  as  the  birthplace  of  the  gods, 
from  the  libations ; having  come  into  existence  as  composed  of  the  Rc, 


* RV.  vi.  71.  1. 

’ RV.  i.  40.  3. 

‘ RV.  ix.  83.  4. 

0 RV.  ix.  86.  11. 

“ Only  in  A^IS.  iv.  7.  4 (cf.  AV.  vii.  78.6)  and 
RV.  i.  46.  16. 

Only  in  A^S.  iv.  7.  4 (cf.  AV.  vii.  73.  4)  and 
RV.  viii.  6.  U. 


« In  AgS.  iv.  7.  4. 

® In  A^S.  iv.  7.  4 ; RV.  x.  123.  2,  8 ; iv.  1.  3 ; 
i.  36.  13,  14  ; viii.  69.  17. 

RV.  iii.  2.  6. 

» RV.  ix.  71.  6 and  A9S.  iv.  7.  4. 

RV.  ix.  83.  6. 
n RV.  i.  164.  40. 


125] 


[ — i.  23 


The  Upasads 

the  Yajus,  and  the  Saman,  and  of  the  Veda,  and  of  the  holy  power,  and 
as  immortal,  he  attains  to  the  deities  who  knows  thus  and  who  knowing 
thus  sacrifices  with  this  sacrificial  rite. 


The  Upasads. 

i.  23  (iv.  6).  The  ^ gods  and  the  Asuras  strove  for  these  worlds ; the 
Asuras  made  these  worlds  as  citadels,  just  as  those  who  are  more  mighty  and 
forceful.  They  made  this  (earth)  an  iron  (citadel),  the  atmosphere  one  of 
silver,  and  the  sky  one  of  gold  ; thus  they  made  these  worlds  as  citadels. 
The  gods  said,  ‘ The  Asuras  have  made  these  worlds  as  citadels,  let  us  make 
these  worlds  as  citadels  in  opposition.’  ‘ Be  it  so  ’ (they  replied).  They  made 
out  of  this  (earth)  as  a counterpoise  the  Sadas,  the  Agnidh’s  altar  from 
the  atmosphere,  the  two  oblation  holders  from  the  sky.  Thus  they  made 
these  worlds  as  citadels  in  opposition.  The  gods  said,  ‘ Let  us  have  recourse 
to  the  Upasads  ; by  siege  (Upasad)  they  conquer  a great  citadel.’  ‘ Be  it  so  ’ 
(they  replied).  With  the  fiist  Upasad  which  they  performed  they  repelled 
them  from  this  world ; with  the  second  from  the  atmosphere,  with  the 
third  from  the  sky.  Thus  from  these  worlds  they  repelled  them.'*  The 
Asuras,  repelled  from  these  worlds,  had  recourse  to  the  seasons.  The 
gods  said,  ‘ Let  us  have  recourse  to  the  Upasads.’  ‘ Be  it  so  ’ (they  replied). 
These  three  Upasads  they  performed  one  by  one  twice  each ; they  made 
up -six  ; the  seasons  are  six;  them  they  repelled  from  the  seasons  ; they, 
repelled  from  the  seasons,  the  Asuras,  had  recourse  to  the  months.  The 
gods  said,  ‘ Let  us  have  recourse  to  the  Upasads.’  ‘ Be  it  so  ’ (they  replied). 
These  Upasads  being  six  they  performed  one  by  one  twice  each ; they  made 
up  twelve ; the  months  are  twelve ; them  they  repelled  from  the  months. 
The  Asuras,  repelled  from  the  months,  had  recourse  to  the  half-months. 
The  gods  said,  ‘ Let  us  have  recourse  to  the  half-months.’  ‘ Be  it  so  ’ 
(they  replied).  These  Upasads  being  twelve  they  performed  one  by  one 
twice  each  ; they  made  up  twenty-four ; the  half-months  are  twenty-four 
them  they  repelled  from  the  half-months.  The  Asuras,  repelled  from 
the  half-months,  had  recourse  to  day  and  night.  The  gods  said,  ‘ Let  us 
have  recourse  to  the  two  Upasads.’  ‘ Be  it  so  ’ (they  replied).  With  the 
Upasad  which  they  performed  on  the  forenoon  they  repelled  them  from 
the  day,  by  that  on  the  afternoon,  from  the  night ; thus  from  both  they 
excluded  them.  Therefore  one  should  proceed  with  the  first  Upasad  early 

* AB.  i.  28-26  and  KB.  viii.  8 and  9 deal  with  v.  11  ; Caland  and  Henry,  L’Agnittoma, 

the  Upasads  ; cf.  TS.  vi.  2.  3. 1 ; ^B.  iii.  4.  pp.  67-70.  For  the  varying  number  of 

4.  3.  For  the  ritual  see  A^S.  iv.  8 ; 99®-  Upasads  cf.  A^S.  iv.  8.  13  ; TS.  vi.  2.  5.  1. 


i.  23 — ] The  Soma  Sacrifice  [126 

in  the  forenoon,  with  the  second  early  in  the  afternoon.  So  much  only 
of  space  does  he  leave  to  his  enemy. 

i.  24  (iv.  7).  The  Upasads  are  called  victories ; by  them  the  gods  won  an 
unrivalled  victory ; an  unrivalled  victory  does  he  win  who  thus  knows. 
The  victory  which  the  gods  won  over  these  worlds,  the  seasons,  the  months, 
the  half-months,  the  day  and  night,  that  victory  he  wins  who  knows 
thus. 

The  ^ gods  were  afraid,  ‘ Through  our  disagreement  the  Asuras  will 
wax  great  here.’  Having  gone  apart  they  took  council ; Agni  went  out 
with  the  Varus,  Indra  with  the  Rudras,  Varuna  with  the  Adityas, 
Brhaspati  with  the  All-gods.  Having  thus  gone  apart  they  took  council ; 
they  said,  ‘ Come,  our  dearest  bodies  let  us  deposit  in  the  house  of  king 
Varuna ; with  them  may  he  not  be  united  who  shall  transgress  this,  who 
shall  seek  to  cause  trouble.’  ‘ Be  it  so  ’ (they  replied).  They  deposited 
their  bodies  in  the  house  of  king  Varuna ; that  became  their  bodily 
covenant ; that  is  why  the  bodily  covenant  (Tanunaptra)  has  its  name. 
Therefore  they  say,  ‘ One  should  not  show  treachery  to  one  united  by 
the  bodily  covenant.’  Therefore  the  Asuras  do  not  wax  great  here. 

i.  25  (iv.  8).  The  guest  reception  is  the  head  of  the  sacrifice,  the  Upasads 
the  neck  ; they  are  performed  on  the  same  strew,  for  the  head  and  the 
neck  are  the  same.  In  the  Upasads  the  gods  fashioned  an  arrow  ; of  it  the 
point  was  Agni,  the  socket  Soma;  the  shaft  Visnu,  the  feathers  Varuna.^ 
It  they  discharged,  using  the  butter  as  a bow ; with  it  they  kept  piercing 
the  citadels ; therefore  these  have  butter  as  the  oblation.  At  the  Upasads 
he  has  first  recourse  to  four  teats  for  the  fast  milk,  for  the  arrow  is  com- 
posed of  four  elements,  point,  socket,  shaft,  and  feathers ; three  teats  he 
has  recourse  to  for  the  fast  milk  in  the  Upasads,  for  the  arrow  is  composed 
of  three  elements,  point,  socket,  and  shaft ; two  teats  he  has  recourse  to  for 
the  fast  milk  in  the  Upasads,  for  the  arrow  is  composed  of  two  elements, 
the  socket  and  the  shaft  only;  one  teat  he  has  recourse  to  for  the  fast 
milk  in  the  Upasads,  for  it  is  called  the  one  thing  ‘ arrow  ’,  by  one  is 
strength  exercised.  These  worlds  are  broader  above  and  narrower  below  ; 
he  performs  the  Upasads  from  the  top  downwards,  for  the  conquering  of 
these  worlds.  ‘ To  the  generous  to  be  adored  ’,  ‘ This  kindling  stick  of  mine, 
O Agni,  this  waiting  upon  thee  do  thou  accept’  are  sets  of  three  kindling 


’ For  this  rite  see  A^S.  iv.  6.  3 ; 99®- 

2 ; LgS.  V.  6 6 ; K^S.  viii.  1.  23-26.  Cf. 
TS.  i.  2.  10.  2 ; vi.  2.  2.  1 ; MS.  iii.  7.  10 ; 
GB.  vii.  2 ; 9^-  i*i-  4.  2.  9 ; Caland  and 
Henry,  L'AgnUtoma,  pp.  Cl,  62.  The  9B- 
assigns  the  Rudras  to  Soma.  Cf  L^vi, 


La  doctrine  du  sacrifice,  p.  73. 
i.  25.  » Cf.  TS.  vi.  2.  3. 1 ; 9B.  iii.  4.  4. 14  ; and 
for  § 4 KB.  viii.  9 ; TS.  vi.  2.  6.  2.  For 
the  parts  of  the  arrow  cf.  Vedie  Index  i.  8 ; 
Eggeling,  SBE.  xxvi.  108,  n.  2,  who  takes 
falya  as  ‘ barb  ' ; Muir,  OST.  v,  381,  383. 


127] 


[ — i.  26 


The  Upasads 

verses,*  perfect  in  form ; that  in  the  sacrifice  is  perfect  which  is  perfect  in 
form,  that  rite  which  as  it  is  being  performed  the  verse  describes.  He 
should  use  (verses*)  containing  (the  word)  ‘slay’,  as  invitatory  and  offering 
verses,  ‘ Let  Agni  slay  the  foes,’  ‘ Who  is  dread,  as  it  were,  a slayer  with 
darts,’  ‘ Thou,  O Soma,  art  very  lord,’  ‘ Bestowing  prosperity,  slayer  of 
disease,’  ‘ Over  this  Visnu  strode,’  ‘ Three  steps  he  strode  apart,’  these  are 
they.  He  sacrifices  in  the  afternoon  with  (the  verses)  inverted.  With 
these  in  the  Upasads  the  gods  kept  slaying  and  destroying  the  citadels. 
They  should  be  of  the  same  metre,  not  of  different  metres;  if  he  were 
to  make  them  of  different  metres,  he  would  cause  swelling  on  the  neck ; 
he  would  produce  boils;  therefore  should  they  be  made  of  the  same 
metre,  not  of  different  metres.  Now  as  to  this  Upavi  Jana^ruteya 
used  to  say,  that  is  in  his  explanation  of  the  Upasads,  ‘ In  that  * the  face 
of  even  an  ugly  Qrotriya  is  seen  as  joyous  as  it  were  and  as  singing,  (it  is) 
because  the  Upasads  have  butter  as  the  oblation,  and  (it  is)  a face  placed  on 
the  neck  ’ ; therefore  was  he  wont  to  say  this. 

i.  26  (iv.  9).  The'  fore-offerings  and  the  after-offerings  are  divine  armour  ; 
(this  rite)  is  without  fore-offerings  and  after-offerings,  to  sharpen  the  arrow 
and  to  prevent  rending.  Having  once  stepped  over  he  makes  (him)  proclaim, 
to  master  the  sacrifice  and  to  prevent  its  departure.  They  say,  ‘ A cruel 
thing  do  they  in  the  neighbourhood  of  Soma  the  king,*  in  that  they  offer  the 
ghee  in  his  neighbourhood,  for  by  ghee  as  a thunderbolt  Indra  slew  Vrtra,’ 
in  that  they  make  the  king  to  swell,  (saying)  ‘ May  every  shoot  of  thine, 
0 god  Soma,  swell  for  Indra  who  obtaineth  the  chief  share ; may  Indra 
swell  for  thee ; do  thou  swell  for  Indra ; make  us  as  comrades  to  swell ; 
with  gain,  with  insight,  prosperously  may  I attain  the  conclusion  in  the 
pressing  of  thee,  O God  Soma  ’ ; verily  thus  they  make  whole  whatever 
cruel  as  it  were  they  do  in  his  neighbourhood  ; moreover  they  cause  him  to 
grow.  Soma  the  king  is  the  embryo  of  sky  and  earth ; in  that,  (saying) 
‘ Sought  by  sacrifice  is  wealth,  sought  are  good  things,  for  strength,  for 
prosperity;  holy  order  to  the  speakers  of  holy  order;  homage  to  sky. 


* RV.  vii.  15.  1-7  and  ii.  6.  1-7. 

’ RV.  vi.  16.  34,  39  ; i.  91.  5,  12  ; i.  22.  17,  8. 

* The  sense  is  uncertain,  as,  if  iti  in  rehhailvety 

is  taken  as  ending  the  quotation,  then 
the  sentence  is  hard  to  construe,  unless 
it  is  made  to  mean  ‘ From  whatever  (side) 
the  face  is  seen  ’,  which  is  harsh.  On  the 
other  hand  yasmdt  . . . hi  contrast  well 
and  the  omission  of  iti  as  in  AB.  iii.  8.  4 
is  not  difficult.  Yet  tasmdl  points  to  a 
reason  given  by  the  text,  not  by  Upavi. 
Weber  takes  it  as  ‘ In  the  Brahmana  is 


to  be  found  the  reason  that,  &c.  ’.  For 
Brahmana  in  this  sense  cf.  iv.  1.  5. 
14  ; iii.  2.  4. 1.  The  sage  is  called  Aupavi 
in  9B.  V.  1. 1.  5,  7.  janitoh  must  be  active, 
not  pass.,  as  Delbriick,  Altind.  Synt.  p.  430. 

The  chief  point  of  this  chapter  is  the 
Nihnavana,  for  which  see  A^S.  iv.  5.  7 ; 
99s.  V.  8.  5 ; Caland  and  Henry,  L'Agni- 
stoma,  pp.  63,  64.  The  Mantras  occur  in 
TS.  i.  2.  11  and  its  parallels.  For  deva- 
vartnd  cf.  TS.  ii.  6.  1.  5. 
s Cf.  TS.  vi.  2.  2.  4. 


i.  26 — ] 


[128 


The  Soma  Sacrifice 

homage  to  earth ! ' they  make  (their  amends)  on  the  strew, ^ verily  thus 
they  pay  homage  to  sky  and  earth ; moreover  they  cause  them  to  grow. 


ADHYAYA  V 


The  Bringing  forivard  of  the  Soma  and  the  Fire. 


i.  27  (v.  1).  Soma  ’ the  king  was  among  the  Gandharvas  ; the  gods  and 
the  seers  meditated  on  him,  ‘ How  shall  Soma  the  king  come  hither  to  us  V 
Speech  said,  ‘ The  Gandharvas  love  women ; with  me  as  a woman  do  ye 
barter  it.’  ‘ No,’  replied  the  gods,  ‘ how  could  we  be  without  you?’  She 
replied,  ‘ Still  do  ye  buy ; when  ye  will  have  need  of  me,®  then  shall 
I return  to  you.’  ‘Be  it  so’  (they  replied).  With  her  as  a great  naked 
one  they  bought  Soma  the  king.  In  imitation  of  her  they  bring  up  a young 
immaculate  cow  to  buy  Soma ; with  her  they  buy  Soma  the  king.  Her  he  may 
repurchase  again,  for  (speech)  went  back  to  them . Therefore  one  should  speak 
inaudibly  when  Soma  the  king  had  been  bought,  for  then  speech  is  among 
the  Gandharvas ; when  the  fire  is  again  brought  forward,  she  returns  again. 

i.  28  (v.  2).  ‘ Recite  for  Agni  as  he  is  being  brought  forward,’  the 
Adhvaryu  says. 

‘ Forth  the  god  with  the  thought  divine. 

Do  ye  bear  the  all-knower, 

May  he  bear  our  libations  daily,’ 


this  Gayatri  verse  ^ should  he  recite  for  a Brahman ; the  Brahmin  is 
connected  with  the  Gayatri ; the  Gayatri  is  brilliance  and  splendour ; 
verily  thus  with  brilliance  and  with  splendour  he  makes  him  prosper. 
‘To  him  the  mighty,  meet  for  assembly,  the  strengthening  hymn,’  this 
Tristubh  he  should  recite  for  a Rajanya;  the  Rajanya  is  connected  with  the 
Tristubh ; the  Tristubh  is  force,  power,  and  strength ; verily  thus  with 
force,  power,  and  strength  he  makes  him  prosper.  ‘ Ever  uttering  they 
have  brought  forward  to  the  one  worthy  of  praise  ’ (he  says) ; verily, 
thus  he  makes  him  attain  pre-eminence  over  his  own  people.  ‘ Let  him  bear 


’ nihnavale  is  clearly  wrong  : niknuvate  must 
bo  road  as  pointed  out  by  Aufrecht  (AB. 
p.  429)  ; but  nihnave  in  'AB.  vii.  17  is 
supported  by  nihnavante  in  A(jlS.  iv.  6.  7 ; 
viii.  13.  27,  wlierc,  however,  there  is 
dilTerencc  of  reading,  nihnuvantc  occurring 
in  some  MS.S.  (see  Weber,  Ind.  Sited,  ix. 
221).  Cf.  (?B.  iii.  4.  3.  19-21. 

’ AB.  i.  27  and  28  and  KB.  ix.  1 and  2 deal 
with  the  carrying  forward  of  the  lire  to 
the  high  altar  from  the  old  Ahavanlya 


which  now  takes  the  place  of  the  G&rha- 
patya  ; see  A^S.  iii.  7.  3 ; ii.  17.  8 ; 99®* 
iii.  14.  8-14 ; Schwab,  Das  altindische 
Thieropfer,  pp.  30-33.  For  this  legend  cf. 
TS.  vi.  i.  6.  6 ; 10.  4 ; gB.  iii.  2.  4.  3. 

* Or  possibly  ‘ when  your  object  shall  bo 
(accomplished)  through  me ’,  but  this  is 
less  likely. 

i.28.  * RV.  X.  170.  2.  Cf.  KB.  ix.  2;  ?B.  iii. 

6.2.2. 

’ RV.  iii  r>4.  1. 


129]  The  Bringing  forward  of  the  Fire  [ — i.  28 

us  with  the  splendours  of  his  home ; let  Agni  hear  us  immortal  with  his 
divine  (splendour) ; until  old  age  on  him  he  shines  immortal,  who  thus 
knows.’  ‘ He  here  first  hath  been  set  down  by  the  ordainers’,  this  Jagati 
verse®  should  he  recite  for  a Vai9ya;  the  Vai9ya  is  connected  with  the 
Jagati ; cattle  are  connected  with  the  Jagati ; verily  thus  with  cattle  he 
makes  him  prosper.  ‘ Variegated  in  the  woods,  manifested  for  every 
people  ’ is  an  appropriate  (verse  *) ; that  which  in  the  sacrifice  is  appro- 
priate is  perfect.  ‘ Here  the  godly  in  this  Anustubh  ° he  utters  speech ; 
the  Anustubh  is  speech ; verily  thus  in  speech  he  utters  speech.  In  that 
he  says  ‘ Here  verily  thus  speech  declares  ‘ Here  am  I come  who  afore- 
time have  dwelt  with  the  Gandharvas.’  ‘ Agni  protecteth  here  ’ (he  says  ®), 
Agni  here  protects ; ‘ As  from  the  immortal  race  ’ ; verily  thus  he  confers 
immortality  upon  him.  ‘ Stronger  than  the  .strong  the  god  made  for  life  ’ (he 
says),  for  Agni  is  a god  made'  for  life.  ‘ Thee  in  the  footstep  of  the 
sacrificial  food,  on  the  navel  of  the  earth  ’ (he  says ; the  navel  of 
the  high  altar  is  the  footstep  of  the  sacrificial  food.  ‘ O All-knower,  we 
deposit  thee’  (he  says),  for  they  about  to  deposit  him.  ‘0  Agni,  to  carry 
the  oblation  ’ (he  says),  for  he  is  about  to  cany  the  oblation.  ‘ 0 Agni  of 
fair  face,  with  all  the  gods,  sit  first  on  the  birthplace  rich  in  wool  ’ 
(he  says  ®)  ; verily  thus  he  makes  him  sit  with  all  the  gods.  ‘ Making 
a nest,  rich  in  ghee,  for  Savitr  ’ (he  says) ; a nest  as  it  were  is  made  in  the 
sacrifice  by  the  enclosing  sticks  of  Pitudaru  wood,  bdellium,  the  wool 
tufts,  and  the  fragrant  grasses.  ‘ Lead  the  sacrifice  well  for  the  sacrificer  ’ (he 
says) ; verily  thus  he  establishes  straight  the  sacrifice.  ‘ Sit,  O Hotr,  in 
thine  own  place,  discerning  ’ (he  says  ®) ; the  Hotr  of  the  gods  is  Agni ; 
the  navel  of  the  high  altar  is  his  own  place.  ‘ Do  thou  place  the  sacinfice  in 
the  birthplace  of  good  deeds  ’ (he  says) ; the  sacrifice  is  the  sacrificer ; verily 
thus  for  the  sacrificer  he  invokes  this  benediction.  ‘ Seeking  the  gods,  do 
thou  sacrifice  to  the  gods  with  oblation,  0 Agni,  do  thou  accord  great 
power  to  the  sacrificer  ’ (he  says) ; power  is  breath  ; verily  thus  he  places 
breath  in  the  sacrificer.  ‘The  Hotr  in  the  Hotr’s  seat,  well  knowing’ 
(he  says  ^°) ; the  Hotr  of  the  gods  is  Agni ; the  navel  of  the  high  altar  is  his 
Hotr’s  seat,  ‘ Shining,  resplendent,  he  hath  sat,  the  well  skilled  ’ (he  says), 
for  he  is  seated  here.  ‘ With  vows  and  foresight  undeceived,  most  bright  ’ 
(he  says) ; Agni  is  the  most  bright  of  the  gods.  ‘ Bearing  a thousand, 
Agni,  of  pure  tongue  ’ (he  says) ; for  this  is  his  character  of  bearing 


3 RV.  iv.  7.  1. 

< RV  iv.  7 1 d. 

® RV.  X.  176.  3.  avdksam  is  merely  a play  on 
vac,  not  a genuine  form  ; see  Liebich, 
Pdnini,  p.  27.  Cf.  AB.  viii.  9 ; above,  p.  72. 

17  [h.o-s.  25] 


6 RV.  X.  176.  4. 

7 RV.  iii.  29.  4. 

» RV.  vi.  15.  16. 
9 RV.  iii.  29.  8. 
’0  RV.  ii.  9.  1. 


i.  28 — ] 


[130 


Hie  Soma  Sacrifice 

a thousand,  that  him  being  but  one  they  carry  apart  in  many  directions ; 
prosperity  a thousandfold  he  obtains  who  knows  thus.  ‘ Thou  art  a herald, 
thou  also  our  protector  from  afar,’  with  this  last  (verse  “)  he  concludes. 

‘ Thou,  O strong  one,  art  the  leader  to  greater  wealth ; O Agni,  for 
ourselves,  our  children  and  offspring,  be  thou  the  guardian,  resplendent 
and  never  failing  ’ (he  says) ; Agni  is  the  guardian  of  the  gods ; verily 
thus  does  he  place  Agni  as  a guardian  on  all  sides  for  himself  and  for  the 
sacrificer,  when  one  knowing  thus  concludes  with  this  (verse) ; moreover, 
thus  he  produces  prosperity  for  a year.  Eight  he  recites,  perfect  in  form  ; 
that  in  the  sacrifice  is  perfect  which  is  perfect  in  form,  that  rite  which 
as  it  is  being  performed  the  verse  describes.  Of  these  he  recites  the  first 
thrice,  the  last  thrice  ; they  make  up  twelve ; the  year  has  twelve  months ; 
Prajapati  is  the  year ; verily  thus  with  those  that  have  their  abode  in 
Prajapati  he  prospers  who  knows  thus.  He  repeats  the  first  thrice,  the  last 
thrice ; verily  thus  he  ties  the  two  ends  of  the  sacrifice,  for  firmness,  for 
might,  to  avoid  slipping. 

i.  29  (v.  3).  ‘ Recite  ^ for  the  two  oblation  holders  being  brought  forward  ’ 
the  Adhvaryu  says.  ‘ I yoke  your  ancient  holy  power  with  praises  ’ 
he  recites ; ^ with  the  holy  power  the  gods  yoked  the  two  oblation  holders  ; 
verily  thus  with  the  holy  power  he  yokes  the  two  ; what  has  the  holy  power 
come  to  no  harm.  ‘ Let  the  two  come  forward  with  weal  for  the  sacrifice,’ 
this  triplet  ^ to  sky  and  earth  he  recites.  They  say,  ‘ Seeing  that  he  recites 
by  order  for  the  two  oblation  holders  being  brought  forward,  then  why 
does  he  recite  a triplet  to  sky  and  earth?  ’ Sky  and  earth  were  the  oblation 
holders  of  the  gods ; even  to-day  also  are  they  the  oblation  holders,  for 
within  these  is  here  all  oblation  and  whatever  there  is ; therefore  he  recites 
a triplet  to  sky  and  earth.  ‘ What  time  ye  came  like  twins  striving  ’ (he 
says  ^),  for  moving  like  twins  they  come  in  an  even  line.  ‘ Pious  men  bore  you 
forward’  (he  says),  for  pious  men  bear  them  forward.  ‘ Sit  down  in  your 
own  place,  well  knowing  ; be  of  secure  abode  for  our  Soma  drop  ’ (he  says) ; 
the  drop  is  Soma  the  king ; verily  tlius  he  makes  the  two  for  Soma  the 
king  to  sit  on.  ‘In  the  two  thou  hast  placed  the  word  of  praise’  (he 
.says®),  for  on  the  two  the  third,  the  covering,  is  deposited.  In  that  lie 
.says  ‘ The  word  of  prai.se  ’,  and  the  word  of  praise  is  the  sacrificial  rite, 
verily  with  it  he  makes  the  .sacrifice  prosper.  ‘ Who  in  union  with 

” RV.  ii.  9.  2.  The  sense  of  lokasya  nas  lane  Caland  .md  Henry,  L’..43>us/o»in,  pp.  82-93. 

ianundm  and  its  construction  is  nn-  Cf.  >ii.  5.  3.  1C. 

certain.  * RV.  x.  18.  1. 

* AB.  i.  29  and  KB.  ix.  3 and  4 deal  witli  the  ^ RV.  ii.  14.  19-21  ; cf.  AB.  ix.  .3. 

bringing  forward  of  the  two  Soma  carts  to  * RV.  x.  13.  2. 

thohigh  altar;  see  A^S.  iv.  9;  99^-  '''•  ^ '•  83.  3 : ‘ restrain  ’ is  used  in  yatasiuai. 


131] 


The  Bringing  forward  oj  Agni  and  Soma  [ — i.  30 

uplifted  ladle  pay  honour;  unrestrained  he  dwelleth  in  thine  ordinance, 
he  doth  flourish  ’ (he  says) ; the  line  containing  the  word  ‘ restrain  ’ which 
he  yonder  first  said,  that  with  this  he  appeases,  for  appeasement.  ‘ May  thy 
strength  be  favouring  to  the  sacrificer  who  poureth  (oblation)  ’,  he  invokes 
this  benediction.  ‘ All  forms  the  sage  doth  assume,’  this  ‘ All  form  ’ 
(verse  ®)  he  recites ; he  should  recite  looking  at  the  fronton,  for  the 
fronton  has  as  it  were  all  forms,  white  as  it  were,  and  black  as  it  were. 
Every  form  he  wins  for  himself  and  for  the  sacrificer  when  one  knowing 
thus  recites  the  verse  while  looking  at  the  fronton.  ‘ Around  thee, 
O singer,  the  songs  with  this  last  (verse  ^)  he  concludes.  When  he  thinks 
that  the  oblation  holders  are  covered,  he  .should  conclude  then.  The  wives 
of  the  Hotr  and  the  sacrificer  are  not  likely  to  become  naked,  when  one 
knowing  thus  concludes  with  this  (verse)  when  the  oblation  holders  have 
been  covered.  By  a Yajus®  are  the  oblation  holders  covered;  verily  thus 
with  a Yajus  they  cover  the  two.  When  the  Adhvaryu  and  the  Pratipra- 
sthatr  strike  in  the  posts  on  both  sides,  then  should  he  conclude ; for  then  are 
the  two  covered.  Eight  he  recites,  perfect  in  form ; that  in  the  sacrifice  is 
perfect  which  is  perfect  in  form,  that  rite  which  as  it  is  being  performed 
the  verse  describes.  Of  them  he  recites  the  first  thrice,  the  last  thrice ; 
they  make  up  twelve ; the  year  has  twelve  months  ; Prajapati  is  the  year ; 
verily  thus  with  those  whose  abode  is  Prajapati  he  prospers  who  knows 
thus.  He  recites  the  first  thrice,  the  last  thrice ; verily,  thus  he  ties  the 
two  ends  of  the  sacrifice  for  firmness,  for  might,  to  prevent  slipping. 

The  Bringing  forward  of  Agni  and  Soma. 

i.  30  (v.  4).  ‘ Recite  for  Agni  and  Soma  being  brought  forward  ’ the 
Adhvaryu  says.^  ‘ Do  thou  pour  forth,  O god,  for  the  first  the  father  ’,  (this 
verse  -)  to  Savitr  he  i-ecites.  They  say,  ‘ Since  he  recites  by  order  for 
Agni  and  Soma  being  brought  forward,  then  why  does  he  recite  a verse  to 
Savitr  1 ’ Savitr  is  lord  of  instigation ; verily  thus  instigated  by  Savitr 
they  bring  them  forward ; therefore  he  recites  (a  verse)  to  Savitr.  ‘ Let 
Brahmanaspati  move  forward  ’,  (this  verse)  to  Brahmanaspati  he  recites  ^ 
they  say,  ‘ Since  he  recites  by  order  for  Agni  and  Soma  being  brought  forward, 
then  why  does  he  recite  (averse)  to  Brahmanaspati?’  Brhaspati  is  the  holy 

® RV.  V.  81.  2.  raratya  is  a variant  form  of  holder  ; see  AQS.  iv.  10 ; v.  14  ; 

rarafi,  not  loc.  as  Sayana.  Caland  and  Henry,  L’ Agnistoma,  pp.  110- 

’ RV.  i.  10.  12.  116.  Cf.  QB.  iii.  6.  3.  9. 

* See  TS.  i.  2.  13  k.  ® Not  in  RV.  : given  in  A^S.  iv.  10.  1 ; 

* AB.  i.  30  and  KB.  ix.  5 and  6 deal  with  the  v.  14.  9 ; cf.  AV.  vii.  14.  3 ; KS.  xxxvii.  9 ; 

bringing  forward  of  Agni  and  Soma  and  TB.  ii.  7.  15.  1 ; KB.  ix.  5 

the  placing  of  Soma  in  the  right  oblation  ® RV.  i.  40.  .3. 


i.  30 — ] 


The  Sorna  Sacrifice 


[132 


power  ; verily  thus  he  makes  the  holy  power  their  harbinger ; that  which 
contains  the  holy  power  comes  not  to  harm.  ‘ Let  the  goddess  move  forward, 
the  bounteous  (he  says) ; verily  thus  he  makes  the  sacrifice  possessed  of  boun- 
teousness ; therefore  does  he  recite  (a  verse)  to  Brahmanaspati.  ‘ The  Hotr, 
the  god,  the  immortal  this  triplet^  to  Agni  he  recites,  when  Soma,  the  king, 
is  being  brought  forward.  Soma  the  king  the  Asuras  and  the  Raksases  sought 
to  slay  as  he  was  being  brought  forward  between  the  Sadas  and  the  oblation 
holders ; Agni  by  his  cunning  led  him  past.  ‘ He  goeth  before  by  cunning  ’ 
he  says,  for  he  led  him  past  by  cunning;  therefore  in  front  of  him  they 
carry  Agni.  ‘ To  thee,  O Agni,  day  by  day ' and  ‘ To  the  dear  the  adorable  ’ 
these  three  ® and  one  ® he  recites ; these  two,  coming  together,  are  liable  to 
injure  the  sacrifice!*,  he  that  was  formerly  taken  out  and  he  whom  after  they 
bi'ing  forth.  In  that  he  recites  three  and  one,  verily  thus  he  unites  them  in 
unison ; verily  thus  he  establishes  them  in  security,  to  prevent  injury  to 
himself  or  the  sacrificer.  ‘ O Agni,  rejoice ; be  glad  in  this  prayer  ’ he 
recites  when  the  libation  is  being  offered ; verily  thus  he  causes  the  libation 
to  gladden  Agni.  ‘ Soma  goeth,  who  knoweth  the  way  ’,  this  triplet  ® in 
Gayatri  to  Soma  he  recites,  when  Soma  the  king  is  being  brought  for- 
ward ; verily  thus  with  his  own  deity,  his  own  metre,  he  makes  him 
prosper.  ‘ Soma  hath  sat  him  on  his  place  ’ he  says ; for  he  is  going  to 
take  his  seat  here  ; having  gone  beyond  and  placing  the  Agnidh’s  altar  at 
his  back  as  it  were  should  he  recite.  ‘ This  of  him  King  Varuna,  this  the 
A9vins  ’,  (this  verse  ®)  to  Visnu  he  recites  ; ‘ Attend  the  insight  of  him  with 
the  Maruts,  the  ordainer ; he  doth  support  the  strength,  the  highest,  that 
knoweth  the  day  ; the  stall  doth  Vi.snu  with  his  comrades  reveal  ’ (he 
says) ; Visnu  is  the  door  guardian  of  the  gods ; verily  thus  he  opens  the 
door  to  him.  ‘ When  within  thou  hast  come  forward,  thou  shalt  be  Aditi  ’ 
he  recites  when  he  is  being  put  in  place.  ‘ Like  an  eagle  his  nest,  the  seat 
wrought  with  devotion  ’ (he  says  ^^)  when  he  has  been  put  in  place.  ‘ To  the 
golden  to  sit  on  the  god  hasteneth  ’ (he  says) ; golden  as  it  were  he  spreads 
thus  for  the  gods  as  a cover  the  black  antelope  skin.  Therefore  does  he 
recite  this  (verse).  ‘ He  hath  established  the  sky,  the  Asura,  all-knower  ’ 
with  (this  verse)  to  V aruna  he  concludes ; so  long  as  lie  is  tied  up  he  has 
Varuna  as  his  deity,  so  long  as  he  is  approaching  the  covered  (places) ; 
verily  thus  with  his  own  deity,  his  own  metre,  he  makes  him  prosper.  If 
they  should  run  up  to  him  or  seek  safety,  he  should  conclude  with  the 
following  (verse  '®),  ‘ Do  thou  welcome  Varuna  the  great.'  For  .so  many  as 

< RV.  iii.  27.  7-9.  “ RV.  i.  166.  4. 

RV.  i.  1.  7-9.  *0  RV.  viii.  48.  2. 

® RV.  ix.  67.  29.  “ RV.  ix.  71.  6. 

RV.  i.  144.  7.  RV.  viii.  42.  1. 

» RV.  iii.  62.  13-1.5.  Cf.  KB.  iv.  4.  >2  RV.  viii.  42.  2. 


133] 


The  Bringing  forivard  of  Agni  and  Soma  [ — i.  30 


lie  desires  freedom  from  fear,  for  so  many  as  he  contemplates  freedom  from 
fear,  to  so  many  is  freedom  from  fear  accorded,  wlien  one  knowing  thus 
concludes  with  this  (verse).  Seventeen  (verses)  he  recites,  perfect  in  form ; 
that  in  the  sacrifice  is  perfect,  which  is  perfect  in  form,  that  rite  which  as 
it  is  being  performed  the  verse  describes.  Of  them  he  recites  the  first  thrice, 
the  last  thrice  ; they  make  up  twenty-one ; Prajapati  is  twenty-onefold  ; 
twelve  months,  five  .seasons,  these  three  worlds,  yonder  Aditya  as  twenty- 
fii'st,  the  highest  support.  This  is  the  divine  field,  this  prosperity,  this  is 
overlordship,  this  the  expanse  of  the  tawny  one,  this  the  abode  of  Praja- 
pati, this  self-rule.  Verily  thus  he  pro.spers  as  regards  him withthe.se 
twenty -one  (verses). 


For  tlie  construction  see  above  i.  1,  n.  3. 
For  akar  wo  cat  above,  which  BOlitlingk 
condemns,  may  be  cited  MS.  i.  6.  10 ; 
10.  10,  18;  11.  10;  iii.  6.  10;  iv.  2.  1; 
perhaps  i.  8.  7 (Calaud,  VOJ.  xxiii.  53)  ; 
JUB.  i.  6.  1 ; TB.  i.  208.  C ; Oertel,  Trans. 


Connecticut  Acad.  xv.  03 ; Bloomfield,  JAOS. 
xxvii.77  ; Wackernagel,  Altind.  Gramm,  i. 
191.  mahdtiagnyd  is  apparently  the 
MS.  tradition  in  i.  27,  but  m.ay  be  a later 
Prakritism. 


PANCIKA  II 

The  Soma  Sacrifice  {continued). 

ADHYAYA  I 

The  Animal  Sacrifice. 

ii.  1 (vi.  1).  By^  means  of  the  sacrifice  the  gods  went  upwards  to  the 
world  of  heaven ; they  were  afraid,  ‘ Seeing  this  of  us  men  and  seers  will  track 
us.’  Them  they  obstructed  by  means  of  the  sacrificial  post ; in  that  they 
obstructed  them  by  means  of  the  post,  that  is  why  the  post  has  its  name. 
Having  fixed  it  point  down,  they  went  upwards.  Then  men  and  seers  came 
to  the  place  of  sacrifice  of  the  gods,  ‘ Let  us  seek  something  to  track  the 
sacrifice.’  They  found  the  post  only,  established  with  point  downwards. 
They  perceived,  ‘ By  this  the  gods  have  blocked  the  sacrifice.’  Having  dug 
it  out  they  fixed  it  upwards ; then  did  they  discern  the  world  of  heaven. 
In  that  the  post  is  fixed  upright,  (it  is)  to  track  the  sacrifice,  to  reveal  the 
world  of  heaven.  The  post  is  a thunderbolt ; it  should  be  made  of  eight 
corners  ; the  bolt  is  eight-cornered.  This  he  hurls  as  a weapon  at  the  rival 
who  hates  him,  to  lay  him  low  who  is  to  be  laid  low  by  him.  The  post  is 
a bolt ; it  stands  erect  as  a weapon  against  the  foe.  Therefore  also  to  him 
who  hates  there  is  displeasure  in  seeing,  ‘ This  is  N.  N.’s  post,  this  is 
N.  N.’s  post.’  Of  Khadira  wood  should  he  make  the  post  who  desires 
heaven ; by  means  of  a post  of  Khadira  the  gods  won  the  world  of 
heaven ; thus  verily  also  the  sacrificer  by  a post  of  Khadira  wins  the 
world  of  heaven.  Of  Bilva  should  he  make  the  post,  who  desires  proper 
food  and  desires  prosperity.  Year  by  year  is  Bilva  taken  ; this  is  the  symbol 
of  proper  food.  It  should  be  covered  with  branches  up  to  the  root,  this  is 
(the  symbol)  of  prosperity.  He  prospers  in  offspring  and  cattle  who  knowing 
thus  makes  the  post  of  Bilva.  Now  as  to  (his  using)  Bilva,^  they  say 
‘ Bilva  is  light  ’ ; a light  he  becomes  among  his  own  people,  he  becomes  the 
chief  of  his  own  people,  who  knows  thus.  Of  Palana  should  he  make  the 
post,  who  desires  brilliance  and  desires  splendour.  The  Pala9a  is  the 
brilliance  and  splendour  of  the  trees  ^ ; brilliant  and  resplendent  he  becomes 

* AB.  ii.  1-14  and  KB.  X deal  with  the  animal  ® The  Pluti  hero  accentuates  the  word.  For 
sacrifice.  The  Sutras  (AljlS.  iii.  Iscj.;  Bilva  cf.  TS.  ii.  1.8.  1. 

V.  15)  are  cited  in  full  in  Schwab,  Das  ’ For  the  Farna  cf.  TS.  iii.  6.  7.  2,  whence  its 
alUndischc  Thierop/cr.  For  § 1 cf.  TS.  vi.  name  of  brahmavrksa  like  frJtrfrja  for  the 

3.  4.  7 ; Schwab,  p.  2.  Bilva. 


135] 


[ — ii.  2 


The  Animal  Sacrifice 

who  knowing  thus  makes  the  post  of  Pala-9a.  As  to  (his  using)  Palafa,  the 
Pala9a  is  the  birthplace  of  all  trees ; therefore  they  speak  with  the  word 
‘ Palana  ’ of  foliage  generally,  as  ‘ the  foliage  of  N.  N. ; the  foliage  of  N.  N.’ 
The  desire  in  all  trees  is  obtained  by  him  who  knows  thus. 

ii.  2 (vi.  2).  ‘ We  are  anointing  the  post ; do  thou  recite  ’ the  Adhvaryu 
says.  ‘ They  anoint  thus  at  the  sacrifice,  pious  men  ’ he  recites,^  for  at  the 
sacrifice  pious  men  anoint  him.  ‘ O tree,  with  divine  sweetness  ’ ; the  butter 
is  the  divine  sweetness.  ‘ What  time  thou  dost  stand  aloft,  then  give  us 
riches,  or  what  time  thou  dost  dwell  in  the  lap  of  the  mother  ’ (he  says) ; 
‘ if  thou  shalt  .stand  or  thou  shalt  lie,  bestow  wealth  upon  us  ’ he  says  in  effect. 
‘Rise  erect, O lord  of  the  forest  ’ is  the  appropriate  (verse  '^)  for  it  being  raised ; 
that  which  in  the  .sacrifice  is  appropriate  is  perfect.  ‘ On  the  surface  of  the 
earth  ’ (he  says) ; that  is  the  surface  of  the  earth  where  they  set  up  the 
post.  ‘ Being  set  up  with  careful  setting,  do  thou  bestow  radiance  on 
the  bearer  of  the  sacrifice,’  this  benediction  he  invokes.  ‘ Ri.sing  before 
the  kindled  ’ (he  says  ^),  for  it  is  erected  before  the  kindled  (fire).  ‘ Winning 
the  holy  power  unaging,  with  good  heroes  ’,  this  benediction  he  invokes. 
‘ Driving  misfortune  far  from  us  ’ (he  says) ; misfortune  is  hunger,  the  evil ; 
verily  thus  he  drives  it  away  from  the  sacrifice  and  from  the  sacrifice!’. 
‘ Rise  erect  for  great  good  fortune,’  this  benediction  he  invokes.'*  ‘ Aloft  to 
our  aid  do  thou  arise  like  the  god  Savitr  ® ’ ; ‘ the  aa  of  the  gods  is  their 
om  ’ (they  say) ; verify  thus  he  says  ‘ stand  like  the  god  Savitr  ’.  ‘ Aloft  as 
the  gainer  of  booty  ’ (he  says) ; verily  thus  he  gains  it  as  a gainer  of  booty 
and  winner  of  riches.  ‘ What  time  with  skilled  singers  we  vie  in  calling  ’ 
(he  says) ; the  skilled  singers  are  the  metres ; by  means  of  them  the  sacri- 
ficers  vie  in  calling  the  gods ; ‘ To  my  sacrifice  come  ye,  to  my  sacrifice.’ 
Even  if  many  as  it  were  sacrifice,  the  gods  come  to  the  sacrifice  of  him 
where  one  knowing  thus  recites  this  (verse).  ‘ Aloft  protect  us  from  tribu- 
lation, with  thy  beams  do  thou  consume  every  devourer  ’ (he  says  ®) ; the 
devourers  are  the  Rak.sases,  the  evil ; verily  thus  he  says,  ‘ Burn  the 
Rak^ses,  the  evil.’  ‘ Make  us  erect  for  motion,  for  life,’  in  that  he  says 
thus,  verily  he  says  ‘ Make  us  erect  for  moving,  for  life.’  Even  if  the 
sacrificer  is  seized  as  it  were,  verily  thus  he  gives  him  to  the  year.  ‘ Find 
our  worship  among  the  gods  ’,  this  benediction  he  invokes.  ‘ Born  he  is 
born  in  the  fairness  of  the  days  ’ (he  says  ■*),  for  born  he  is  thus  born. 
‘ Waxing  great  in  the  mortal  ordinance  ’ (he  says)  ; verily  thus  they  make 

1 RV.  iii.  8.  1.  Cf.  KB.  x.  2 ; ^B.  iii.  7.  1.  * RV.  iii.  8.  2 d. 

9 seq. ; Scliwab,  Das  altindisdie  Thie'iopfer,  ® RV.  i.  36.  13  ; see  Scliwab,  p.  71. 

pp.  70,  71,  73.  6 RV.  i.  36.  14. 

* RV.  iii.  8.  3.  ’ RV.  iii.  8.  5. 

5 RV.  iii.  8.  2. 


ii.  2 — ] 


[136 


The  Soma  Sacrijice 

it  grow.  ‘ They  purify  him,  the  clever,  the  busy,  with  skill  ’ (he  says) ; 
verily  thus  they  purify  it.  ‘ The  sage  uttereth  his  speech  desirous  of  the 
gods  ’ (he  says) ; verily  thus  he  annoimces  it  to  the  gods.  ‘ The  youth, 
well  clad,  covered  round,  hath  come  ’,  with  this  last  (verse  ®)  he  concludes ; 
the  youth  well  clad  is  the  breath ; it  is  enclosed  with  the  bodily  parts. 
‘ Better  he  becometh  being  born  ’ (he  says),  for  ever  better  he  becomes  being 
born.  ‘ Him  the  wise  sages  raise  up,  the  prudent,  the  pious  with  their 
minds  ’ (he  says) ; the  sages  are  the  learned  ones  ; verily  thus  they  raise 
it  up.  Seven  (verses)  he  repeats,  perfect  in  form ; that  in  the  sacrifice  is 
perfect  which  is  perfect  in  form,  that  rite  which  as  it  is  being  performed  the 
verse  describes.  Of  them  he  says  the  first  thrice,  the  last  thrice ; they  make 
up  eleven ; the  Tristubh  has  eleven  syllables ; the  thunderbolt  of  Indra  is 
the  Tristubh  ; verily  thus  with  those  whose  abode  is  Indra  he  prospers  who 
knows  thus.  He  recites  the  first  thrice,  the  last  thrice  ; verily  thus  he  ties 
the  ends  of  the  sacrifice,  for  firmness,  for  might,  to  prevent  slipping. 

ii.  3 (vi.  3).  ‘ Should  the  post  stand  ? Or  should  he  throw  it  (into  the 
fire)  ? ’ they  say.  It  should  stand  for  one  desiring  cattle.  Cattle  would  not 
serve  the  gods  for  slaying  as  food.  They  having  departed  kept  disputing ; 
‘ Ye  shall  not  slay  us,  not  us.’  Then  the  gods  saw  this  post  as  a thunderbolt ; 
they  raised  it  up  against  them;  fearing  it  they  came  back;  verily  even  to-day 
they  come  up  to  it.  Thereafter  the  cattle  served  the  gods  for  slaying  as 
food.  Cattle  serve  for  slaying  as  food  him  who  knov7s  thus  and  for  whom 
knowing  thus  the  post  continues  standing.  He  should  throw  (it)  after  for 
one  who  desires  heaven ; the  ancients  used  to  throw  it  after,  (thinking) 
‘ the  post  is  the  sacrifice!’,  the  strew  the  sacrifice!’ ; Agni  is  the  birthplace  of 
the  gods  ; he,  having  come  into  existence  from  Agni  as  the  birthplace  of 
the  gods  from  the  oblation,  with  a body  of  gold  will  go  aloft  to  the  world 
of  heaven.’  Then  those  who  were  later  than  they  saw  this  chip  as  a frag- 
ment of  the  post  ^ ; it  should  be  thrown  after  at  this  time  ; thence  is  obtained 
the  desire  in  the  throwing  after,  thence  the  desire  is  obtained  which  is  in  the 
.standing.  Himself  to  all  the  deities  he  offers  who  consecrates  himself ; all 
the  deities  are  Agni ; all  the  deities  are  Soma  ; in  that  he  offers  a victim  to 
Agni  and  Soma,  verily  thus  the  sacrificer  redeems  himself  from  all  the 
deities.^  They  say,  ‘ As  victim  for  Agni  and  Soma  should  be  offered  one  of 
two  colours,^  for  it  is  for  two  deities.’  That  is  not  to  be  regarded.  It  should 
be  offered  as  fat ; cattle  are  characterized  by  fat ; the  sacrificer  becon!es 
emaciated  as  it  were ; in  that  the  victim  is  fat,  verily  thus  he  makes  the 
sacrificer  prosper  with  his  own  fat.  They  say,  ‘ He  should  not  eat  of  the 

8 KV.  iii.  8.  4.  ^f.  TS.  vi.  1.  11.  0;  KB.  x.  .’1. 

' Cf.  TS.  vi.  8.4.0;  KS.xxvi.fi;  MS.  iii.  9.  4 ; ^ Cf.  ^B.  iii.  3.  4.  ‘2.’);  KB.  x.  8;  Levi,  La 

gB.  iii.  7.  1. 32.  doctrine  du  sacrifice,  p.  182. 


137] 


[ — ii.  4 


The  Animal  Sacrifice 


victim  for  Agni  and  Soma ; of  a man  he  eats  who  eats  of  the  victim  for 
Agni  and  Soma,  for  thereby  the  sacrificer  redeems  himself.’  That  is  not  to 
be  regarded.*  (The  victim)  for  Agni  and  Soma  is  an  oblation  connected  with 
the  slaying  of  Vrtra  ; by  means  of  Agni  and  Soma  Indra  slew  Vrtra  ; they 
said  to  him,  ‘ Through  us  two  thou  hast  slain  Vrtra;  let  us  choose  a boon 
from  thee.’  ‘Choose’  (he  said).  They  chose  this  boon,  the  victim  on  the 
pressing  day  of  to-morrow.  This  is  regularly  performed  for  those  two,  for 
it  is  chosen  as  a boon  for  them.  Therefore  should  the  victim  be  partaken 
of,  and  one  should  be  fain  to  take  it. 

ii.  4 (vi.  4).  With  the  Apri  verses  he  delights  ; ^ the  AprI  verses  are  bril- 
liance and  splendour;  verily  thus  with  brilliance  and  splendour  he  causes  him 
to  prosper.  He  says  the  oUering  verses  for  the  kindling-sticks ; the  kindling- 
sticks  are  the  breaths,  for  the  breaths  enkindle  all  that  there  is  here ; verily 
thus  he  delights  the  breaths,  he  places  the  breaths  in  the  sacrificer.  He 
says  the  offering  vei’se  for  Tanunapat ; Tanunapat  is  the  breath,  for  he  pro- 
tects bodies ; verily  thus  he  delights  the  breath,  he  places  the  breath  in  the 
sacrificer.  He  says  the  offering  verse  for  Nara9ahsa  ^ ; men  are  offspring  ; 
praise  is  speech ; verily  thus  he  delights  offspring  and  speech ; offspring  and 
speech  he  confers  upon  the  sacrificer.  He  says  the  offering  verse  for  the 
sacrificial  food ; the  sacrificial  food  is  food ; verily  thus  he  delights  food  ; 
food  he  confers  upon  the  sacrificer.  He  says  the  offering  verse  for  the 
strew ; the  strew  is  cattle  ; verily  thus  he  delights  cattle  ; cattle  he  confers 
upon  the  sacrificer.  He  says  the  offering  verses  for  the  doors;  the  doors 
are  rain  ; verily  thus  he  delights  rain ; rain  and  proper  food  he  bestows 
upon  the  sacrificer.  He  says  the  offering  verse  for  dawn  and  night ; dawn  and 
night  are  day  and  night ; verily  thus  he  delights  day  and  night ; in  day  and 
night  he  places  the  sacrificer.  He  says  the  offering  verse  for  the  divine  Hotrs ; 
the  divine  Hotrs  are  expiration  and  inspiration;  verily  thus  he  delights  expira- 
tion and  inspiration  ; expiration  and  inspiration  he  confers  upon  the  sacrificer. 
He  says  the  offering  verse  for  the  three  goddesses ; the  three  goddesses  are 
expiration,  inspiration,  and  cross-breathing ; verily  thus  he  delights  them  ; 
them  he  confers  upon  the  sacrificer.  He  says  the  offering  verse  for  Tvastr  ; 
Tvastr  is  speech,  for  speech  creates  ^ all  this  as  it  were ; verily  thus  he 
delights  speech ; he  confers  speech  on  the  sacrificer.  He  says  the  offering  verse 


♦ Cf.  TS.  vi  1.  11.  6. 

* The  literal  sense  is  of  course  intended  as 

well  as  the  derivate  ‘ say  the  Apris  ’.  For 
the  verses  see  A^JS.  iii.  2.  5 seq.  ; 99^.  v.l6. 
5-7.  Cf.  KB.  X.  3,  and  for  §§  1 and  4 9B. 
iii.  8. 1.  2;  ix.  2.  3.  44.  Cf.  also  Schwab, 
Das  altindische  Thierop/er,  pp.  90-92  ; Max 
Muller,  Anc.  Sansk.  Lit.  pp.  463  seq. 

^ According  to  Ap9§.  xxiv.  12.  16  Nara9ahsa 

18  [h.O.B.  2#] 


is  invoked  by  the  Vasisthas  and  9unakas 
only,  the  other  families  keep  to  the 
offering  to  Tanunapat  as  the  second  of 
the  eleven  fore-offerings  ; see  A9S.  i.  5. 
21;  Weber,  Ind.  SM,  x.  88  seq. 

5 Cf.  KV.  X.  180.  1 ; Wackernagel,  Altind. 
Gramm,  i.  176,  274  ; Oldenberg,  Rgveda- 
Noten,  ii.  366. 


ii.  4 — ] 


[138 


The  Soma  Sacrifice 


for  the  lord  of  the  forest ; the  lord  of  the  forest  is  the  breath  ; verily  thus 
he  delights  the  breath  ; the  breath  he  places  in  the  sacrifieer.  He  says  the 
offering  verse  for  the  calls  of  Hail ! ; the  calls  of  Hail ! are  a support ; verily 
thus  on  a support  at  the  end  he  establishes  the  sacrifieer.  For  these  should 
he  use  (verses)  by  the  ancestral  seer  ; in  that  he  uses  (verses)  by  the  seer, 
verily  thus  he  does  not  set  loose  the  sacrifieer  from  his  connexion. 

ii.  5 (vi.  5).  ‘ Recite  for  the  carrying  round  of  fire  ’ the  Adhvaryu  says. 
‘ Agni,  the  Hotr,  at  our  sacrifice  this  triplet  ^ to  Agni  in  Gayatri  he  recites 
when  the  carrying  round  of  fixe  is  being  performed;  verily  thus  with 
his  own  deity,  his  own  metre,  he  makes  him  prosper.  ‘ Being  a steed 
he  is  carried  round’  (he  says),  for  him  being  as  it  were  a steed  they 
carry  round.  ‘ Thrice  round  the  sacrifice  Agni  goeth  like  a charioteer  ’ 
(he  says),  for  he  like  a charioteer  goes  round  the  sacrifice.  ‘ The  lord 
of  strength,  the  sage  ’ (he  says),  for  he  is  the  lord  of  strength.  ‘ Do  thou 
give  the  supplementary  direction,  O Hotr,  for  the  oblations  for  the  gods  ’ 
the  Adhvaryu  says.  ‘ Agni  hath  conquered,^  he  hath  won  strength  thus 
the  Maitravaruna  begins  the  supplementary  direction.  They  say,  ‘ Since  the 
Adhvaryu  gives  the  order  for  supplementary  directions  to  the  Hotr,®  then 
why  does  the  Maitravaruna  begin  the  supplementary  direction  ? ’ The 
Maitravaruna  is  the  mind  of  the  sacrifice ; the  Hotr  is  the  voice  of  the 
sacrifice ; instigated  by  mind  voice  speaks,  for  the  speech  which  one  speaks 
with  his  mind  elsewhere,  that  speech  is  demoniacal  and  not  acceptable  to 
the  gods.  In  that  the  Maitravaruna  begins  the  supplementary  direction, 
verily  thus  with  mind  he  sets  speech  in  motion  ; with  speech  set  in  motion 
by  mind  he  provides  the  oblation  for  the  gods. 

ii.  6 (vi.  6).  ‘ O divine  slayers  and  O human  (slayers)  make  ready  ’ he 
says ; the  slayers  of  the  gods  and  those  of  man,  them  thus  he  instructs. 
‘ Bring  ye  (it)  to  the  doors  of  sacrifice,^  ordaining  the  sacrifice  for  the  lords 
of  the  sacrifice  ’ (he  says).  The  sacrifice  is  the  victim ; the  lord  of  the 
sacrifice  the  sacrifieer ; verily  thus  he  makes  the  sacrifice!*  prosper  with  his 
own  sacrifice.  Or  rather  they  say,  ‘ To  whatever  deity  the  victim  is 
slaughtered,  that  is  the  lord  of  the  sacrifice.’  If  the  victim  be  for  one 
deity,  ‘ for  the  lord  of  the  sacrifice  ’ he  should  say ; if  for  two  deities, 
‘ for  the  two  lords  of  the  sacrifice  ’ ; if  for  many  deities  ‘ for  the  lords 
of  the  sacrifice’.  That  is  the  rule.  ‘Forward  for  him  bear  Agni’  (he 


* RV.  iv.  15. 1-3  ; see  AQS.  iii.  2.  9.  Cf.  KB. 
X.  3 ; 9B.  iii.  8.  1.0;  v.  10.  8 ; 

Schwab,  Das  altindischc  Thierop/er,  p.  93. 

= Ags.  iii.  2.  20 ; <;:<;:s.  v.  lo.  9. 

^ In  tliis  case  Hotr  is  addressed  to  the 
Maitravaruna,  tlie  generic  term  being 
used  for  the  specific. 


ii.  0.  ' The  plirase  Stiyana  takes  as  havinmrgan 
or  vifasanahctVi.  Cf.  A^S.  iii.  3.  1 ; KB.  x. 
4 ; 99s.  V.  11  ; TB.  iii.  0.  0.  1 ; KS.  xvi. 
21  ; MS.  iv.  13.  4 ; B9S.  v.  2.  9 ; Schefte- 
lowitz.  Die  Apokryphen  des  Rgveda,  p.  151 ; 
Schwab,  Das  altindischc  Thierop/er,  pp. 
102  seq.  ; Roth,  Niriiiita,  pp.  xxxviii.  sq. 


139] 


[ — ii.  7 


The  Animal  Sacrijice 

says) ; the  victim  as  it  was  borne  along  saw  death  before  it,  and  was  not 
willing  to  go  to  the  gods ; the  gods  said  to  it,  ‘ Come ; we  shall  make 
you  go  to  the  world  of  heaven.’  It  replied  ‘ Be  it  so ; but  let  one  of 
you  go  before  me.’  ‘ Be  it  so  ’ (they  replied).  Before  it  went  Agni ; 
it  followed  after  Agni.  Therefore  they  say,  ‘ Every  animal  is  connected 
with  Agni,  for  after  Agni  it  followed.’  Therefore  also  they  bear  Agni 
before  it.  ‘ Spread  the  strew  ’ (he  says) ; the  victim  has  plants  as  its 
body  ; verily  thus  he  makes  the  victim  have  its  full  body.  ‘ May  its  mother 
approve  it,  its  father,  its  brother  from  the  same  womb,  its  comrade  from 
the  same  flock  ’ (he  says) ; verily  thus  they  slay  it  with  the  approval  of 
its  generators.^  ‘ Place  its  feet  north ; make  its  eye  go  to  the  sun  ; let  loose 
its  breath  to  the  wind,  its  life  to  the  atmosphere,  its  ear  to  the  quarters, 
its  body  to  earth  ’ (he  say.s) ; verily  it  he  thus  places  in  these  worlds. 
‘ Flay  off  its  skin  in  one  piece ; before  cutting  the  navel  force  out  the 
omentum ; keep  its  breath  within  ’ (he  says) ; verily  thus  he  places  the 
breaths  in  cattle.  ‘ Make  ® its  breast  an  eagle,  its  two  front  legs  hatchets, 
its  two  fore  feet  spikes,  its  shoulders  two  tortoises  as  it  were,  its  loins 
uncut,  its  thighs  two  door  leaves,  its  knees  oleander  leaves ; its  ribs  are 
twenty-six ; them  in  order  remove ; make  each  limb  of  it  perfect  ’ (ho 
says) ; verily  thus  its  members  and  its  limbs  he  delights.  ‘ Make  a hole 
in  the  earth  to  cover  the  offal  ’ he  says ; the  offal  is  connected  with  plants ; 
this  (earth)  is  the  support  of  plants  ; verily  thus  at  the  end  he  e.stablishes 
it  in  its  own  support. 

ii.  7 (vi.  7).  ‘ Unite  the  Raksases  with  the  blood  ’ he  says.^  With  the 
husks  and  the  polishings  the  gods  deprived  the  Raksases  of  the  offerings 
of  oblations  (of  cereals,  &e.),  with  blood  of  the  great  sacrifice.  In  that 
he  says  ‘ Unite  the  Raksases  with  the  blood  ’,  with  their  own  share  be 
excludes  the  Raksases  from  the  sacrifice.  They  say  ‘ He  should  not  at 
the  sacrifice  make  mention  of  Raksases ; what  Raksases  are  there  ? The 
sacrifice  is  without  Raksases.’  They  say,  however,  ‘ He  should  make 
mention  ; if  a man  deprive  one  with  a portion  of  his  portion,  he  revenges 
himself  on  him,  or  if  he  does  not  revenge  himself  on  him,  then  on  his 
son,  or  on  his  grandson,  but  he  does  revenge  himself  on  him.’  If  he  make 
mention  he  should  do  so  inaudibly ; the  inaudible  part  of  speech  is  hidden 
as  it  were,  the  Raksases  are  hidden  as  it  were.  If  he  were  to  rnake 
mention  audibly  he  would  make  his  speech  the  speech  of  the  Raksases. 

’ An  interesting  example  of  the  common  kavasakdrau  and  for  this  cf.  kavas  of  doors 

practice  of  deprecating  the  anger  of  the  in  MS.  iii.  16.  2 ; VS.  xxix.  6. 

relatives  of  the  dead  victim.  * Cf.  9®*  7.  4.  2.  See  A9S.  iii.  3.  1-4  , 

® The  details  of  the  cutting  up  are  obscure ; 99®-  ^7.  8 seq.  raksobhdsah  is  taken  as 

Sayana  has  for  prafasd  prakrsiachedanau,  acc.  by  Sayana,  as  gen.  by  BR.,  cf.  i.  26. 

for  fold  faldkdkdrau,  kavasoru  is  rendered  For  dtp  cf.  Oertel,  Connect.  Acad.  xv.  1.59. 


ii.  7 — ] 


The  Soma  Sacrijice 


[UO 


He  who  speaks  the  speech  of  the  Raksases  (speaks)  that  speech  which 
a proud  person  or  a man  distraught  speaks ; that  is  the  speech  of  the 
Raksases.  He  does  not  himself  become  proud,  nor  in  his  offspring  is 
a proud  son  born  who  knows  thus.  ‘ Its  entrails  ^ do  not  cut  deeming 
them  an  owl  (in  that  shape),  lest  in  your  family  and  offspring  a howler 
may  howl,  0 slayer  ’ (he  says) ; to  the  divine  and  the  human  slayers 
verily  thus  he  hands  it  over.  ‘ O Adhrigu,  toil,  carefully  toil ; toil, 
O Adhrigu  ’ thrice  should  he  say  and  ‘ O free  from  sin  ’ ; ^ the  slayer  of  the 
gods  is  the  Adhrigu,  the  Nigrabhitr  the  one  free  from  sin ; verily  thus 
he  hands  it  over  to  the  slayers  and  the  Nigrabhitrs.  ‘ O slayers, 
whatever  here  shall  be  well  done,  to  us  that ; whatever  ill  done,  elsewhere 
that  ’ (he  says) ; Agni  was  the  Hotr  of  the  gods ; with  speech  he 
dissected  it ; by  speech  the  Hotr  dissects  it.  Whatever  they  cut  below  or 
above,*  whatever  is  done  to  excess  or  defectively,  verily  thus  he  indicates 
it  to  the  Nigrabhitrs  and  the  slayers;  prosperously  verily  is  the  Hotr 
set  free  with  full  life  for  fullness  of  life  ; all  his  life  he  lives  who  thus  knows. 

ii.  8 (vi.  8).  The  gods  slew  man  as  the  victim.  When  he  had  been  slain 
his  sap  went  out ; it  entered  the  horse ; therefore  the  horse  became  fit 
for  the  sacrifice,  and  him  whose  sap  had  departed  they  dismissed  ; he 
became  a monkey.^  They  slew  the  horse ; it  went  away  from  the  horse 
when  slain ; it  entered  the  ox ; therefore  the  ox  became  fit  for  sacrifice, 
and  it  whose  sap  had  departed  they  dismissed ; it  became  a Gauramrga." 
They  slew  the  ox ; it  departed  from  the  ox  when  slain ; it  entered  the 
sheep;  therefore  the  sheep  became  fit  for  sacrifice,  and  it  whose  sap 
had  departed  they  dismissed ; it  became  the  Gayal.  They  slew  the 
sheep ; it  departed  from  the  sheep  when  slain ; it  entered  the  goat ; 
therefore  the  goat  became  fit  for  sacrifice,  and  it  whose  sap  had  departed 
they  dismissed ; it  became  the  camel.  It  dwelt  for  the  longest  time  in 
the  goat ; therefore  the  goat  is  of  these  animals  the  most  often  employed. 
They  slew  the  goat ; it  departed  from  the  goat  when  slain ; it  entered  this 
(earth) ; therefore  this  (earth)  became  fit  for  sacrifice,  and  it  whose  sap 
had  departed  they  dismis.sed  ; it  became  a Qarabha.^  These  animals  whose 


® Sayana  takes  rdvisla  as  ‘ cut  ’ but  ravat  as 
‘ make  a noise  ’,  i.  e.  weep  for  a cause  of 
grief,  and  this  must  be  right.  Schwab 
(Dos  altindische  Thieropfer,  p.  106)  thinks 
urdka  = gudda  and  renders  tied  and  not 
r«  = ‘ cut  ’ ; BR.  take  ru=  ‘cry’  botli  times. 

® Cf.  TB.  iii.  6.  6.  4 ; Schwab,  p.  106,  n. 

‘ I.  e.  too  low  or  too  far  up  ; there  must  be 
an  error,  not  merely  a description  here 
as  in  S&yana  ; Haug  has  ‘ too  soon  ’ and 
‘ too  late  ’. 


’ hithpunua/ji  is  of  very  doubtful  sense,  but 
‘ monkey  ’ seems  much  more  likely  than 
‘dwarf’ suggested  by  Haug.  Cf.  9®.  i.  2.3. 
6-9;  iii.  8.  8. 1 ; Weber,  Ind.  Stud.  ix.  246. 
^ Of  uncertain  nature;  ‘white  deer’,  Haug. 
Sayana  says  ‘whose  horns  even  are  hairy’ ; 
Bos  gaurus  is  the  accepted  version. 

’ Of  uncertain  nature  ; mentioned  in  AV.  ix. 
5.  9 (falediha  in  Ppp.)  ; VS.  xiii.  51,  &c.  ; 
an  eight-footed  lion-killer  is  SAyana’s 
version. 


141] 


[ — ii.  10 


The  Animal  Sacrijice 


sap  is  departed  are  unfit  for  sacrifice  ; therefore  one  should  not  eat  of 
them.  It  they  followed  in  this  (earth)  ; it,  followed,  became  rice ; in 
that  they  offer  also  a cake  in  the  animal  sacrifice  (it  is  because  they 
think)  ‘ Let  our  sacrifice  be  with  a victim  with  sap,  let  our  sacrifice  be 
with  a victim  whole.’ ^ His  sacrifice  is  performed  with  a victim  with  sap, 
his  sacrifice  is  performed  with  a victim  whole  who  knows  thus. 

ii.  9 (vi.  9).  The  cake  (which  is  offered)  is  the  victim  which  is  killed ; 
the  chaff'*  of  it  is  the  hairs,  the  husks  the  skin,  the  polishings  the  blood,  the 
pounded  grains  and  fragments  the  flesh,  whatever  is  substantial  the  bone. 
With  the  sap  of  all  animals  he  sacrifices  who  sacrifices  with  the  cake. 
Therefore  they  say,  ‘The  cake  offering  is  the  people’s  sacrificial  session.’ 

‘ Ye  two,  Agni  and  Soma,  of  joint  power,  have  placed 
These  constellations  in  the  sky  ; 

Ye  too  the  rivers  from  unspeakable  misfortune, 

O Agni  and  Soma,  set  free  when  fast  held  ; ’ 


this  offering  verse  ^ he  says  for  the  omentum.  By  all  these  deities  is 
he  seized  who  becomes  consecrated.  Therefore  they  say  ‘ He  should  not 
eat  (the  food)  of  one  consecrated.’  In  that  he  says  as  offering  verse  for 
the  omentum  ‘ 0 Agni  and  Soma  ye  set  free  when  fast  held  ’,  verily  thus 
from  all  the  deities  he  sets  the  sacrificer  free.  Therefore  they  say  ‘ One 
should  eat  when  the  omentum  has  been  offered,  for  he  then  becomes  the 
sacrificer.’  ‘ Another  from  the  sky  Matan5van  bore  ’ he  says  as  offering 
verse  ® for  the  cake.  ‘ Another  from  the  mountain  the  eagle  pressed  out  ’, 
(he  says)  for  hence  as  it  were  is  he,  hence  is  the  sap  gathered,  ‘ Make 
ready  the  oblations,  shape  food  forth  ’ he  uses  as  offering  verse  ^ for  the 
Svistekrt  of  the  cake  (offering).  Verily  thus  he  makes  ready  the  oblation 
for  him  and  places  sap  and  strength  in  himself.  He  invokes  the  sacrificial 
food ; ® the  sacrificial  food  is  cattle ; ® verily  thus  he  invokes  cattle ; he 
confers  cattle  on  the  sacrificer. 


ii.  10  (vi.  10).  ‘ Recite  for  the  oblation  being  cut  off'  for  Manota  ’ the 
Adhvaryu  says.  He  recites  the  hymn  * ‘For  thou,  O Agni,  are  the  first 
thinker.’  They  say  ‘ Since  the  victim  is  for  other  deities  also,  then  why 


^ For  this  idea  see  the  next  sentence,  ii.  9 ; 

‘ whole  sacrificial  essence  ’,  Haug. 

* The  senses  of  the  words  are  not  all  clear, 
but  Sayana’s  views  seem  reasonable. 
Aufrecht  maintains  yat  kimeitkam  against 
PW.  and  Weber,  Ind.  Stud.  ii.  9 ; hkyam 
must  have  some  such  sense  as  rendered, 
not  merely  =preksamyam. 

’ RV.  i.  93.  6 ; AgS.  iii!  8.  1 ; v.  18.  11. 
For  the  gen.  diktitasya  cf.  KgS.  xxv.  8.  16 ; 
TB.  i.  3.  2.  7 ; ks.  xiv.  5 ; JUB.  i.  57.  1. 


=*  RV.  i.  93.  6 ; see  AgS.  L 6.  1 ad  fin. 

« RV.  iii.  54.  22;  see  AgS.  iii.  5.  9.  Cf. 

Schwab,  Das  aliindische  Thieropjer,  p.  133. 

5 AgS.  i.  7.  7 ; ggs.  i.  12.  1 ; though  Sayana 
gives  TB.  iii.  5.  8.  1 as  an  alternative. 

® Sayana  cites  for  this  TS.  i.  7.  2.  1. 
ii.  10^»’  RV.vi.  1.  Cf.  KB.  X. 6 ; gB.  iii.  8.  3.  14 ; 
AgS.  iii.  6. 1 ; ggS.  V.  19. 13.  The  Maitra- 
varuna  says  it ; Schwab,  Das  alHndische 
Thieropfer,  p.  137. 


ii.  10 — ] 


[142 


The  Soma  Sacrifice 

does  he  recite  (verses)  to  Agni  alone  for  the  oblation  being  cut  off  for 
IManota  1 ’ Three  are  the  Manotas  of  the  gods,  for  in  them  are  their  minds 
woven.  Speech  is  the  Manota  of  the  gods ; for  in  it  are  their  minds 
woven.  The  cow  is  the  Manota  of  the  gods,  for  in  it  are  their  minds 
woven.  Agni  is  the  Manota  of  the  gods,  for  in  him  are  their  minds  woven. 
Agni  is  all  the  Manotas  ; in  Agni  the  Manotas  unite.  Therefore  he  recites 
(verses)  to  Agni  only  for  the  oblation  being  cut  off  for  Manota.  ‘ O Agni 
and  Soma,  of  the  oblation  set  forward  ’ he  uses  as  offering  verse  ® for  the 
oblation.  In  ‘ of  the  oblation  ’ it  is  (appropriate  and)  perfect  in  form, 
as  ‘ set  forward  ’ it  is  perfect  in  form.  Made  perfect  with  all  perfections 
his  oblation  goes  to  the  gods  who  knows  thus.  He  says  the  offering  verse 
for  the  lord  of  the  forest ; ® the  lord  of  the  forest  is  the  breaths ; with 
life  his  oblation  goes  to  the  gods  when  one  knowing  thus  says  the 
offering  verse  for  the  lord  of  the  forest.  He  says  the  offering  verse  of 
the  Svistakrt;^  the  Svistakrt  is  a support;  verily  thus  on  a support 
at  the  end  he  establishes  the  sacrifice.  He  invokes  the  sacrificial  food ; ® 
the  sacrificial  food  is  cattle ; verily  thus  he  invokes  cattle ; he  confers 
cattle  upon  the  sacrificer. 


ADHYAYA  II 

The  Animal  Sacrifice  {continued). 

ii.  11  (vii.  1).  The  gods  performed  the  .sacrifice;  towards  them  as  they 
performed  it  came  the  Asuras,  (saying)  ‘ We  shall  make  a disturbance  of 
their  sacrifice.’  When  over  the  victim  had  been  said  the  Apris,  before  as 
it  were  the  circumambulation  with  fire  they  attacked  the  post  from 
the  east.  The  gods,  perceiving,  placed  around  three  forts  consisting  of 
citadels  made  of  Agni,  to  protect  themselves  and  the  sacrifice.  These  Agni- 
made  citadels  kept  shining  and  blazing.  The  Asuras,  in  terror,  ran  away ; 
verily  with  Agni  before  and  Agni  behind  they  smote  away  the  Asuras 
and  the  Rak.sases.  Verily  then  also  the  sacrificers  in  that  they  perform 
the  circumambulation  with  fire  place  around  three  forts,  consisting  of 
citadels  made  of  Agni,  to  protect  the  sacrifice  and  themselves.  Therefore 
they  carry  fire  round  ; therefore  for  the  carrying  round  of  fire  he  recites. 
The  victim  over  which  the  Apris  have  been  .said  and  round  which  fire 
has  been  carried  they  lead  northwards.^  They  carry  a torch  before  it, 
(thinking)  ‘The  victim  is  in  essence  the  sacrificer;  by  this  light  the 
sacrificer  with  light  before  him  will  go  to  the  world  of  heaven.’  By 

“ RV.  i.  93.  7 ; 95®-  99®-  21-23.  There  is  no  Nignda. 

3 See  99s.  V.  19.  18-20.  The  verse  is  RV.  x.  ® See  99S.  v.  19.  24.  Cf.  AB.  ii.  9.  11. 

70.  10.  * Cf.  TS.  iii.  1.  3.  2. 


143] 


The  Animal  Sacrifice  [ — ii.  12 

this  light  the  sacriticer  with  light  before  him  goes  to  the  world  of  heaven. 
When  they  are  about  to  kill  it,  then  the  Adhvaryu  throws  the  strew 
below.  In  that  they  lead  it  outside  the  altar  when  over  it  has  been  said 
the  Apris  and  round  it  fire  has  been  carried,  verily  thus  they  make  it 
sit  on  the  strew.  They  dig  a hole  for  the  offal ; the  offal  is  connected 
with  plants ; this  (earth)  is  the  support  of  plants ; verily  thus  in  its  support 
it  at  the  end  they  establish.  They  say,  ‘ This  animal  is  the  oblation ; 
now  much  of  it  goes  away,  hair,  .skin,  blood,  dewclaws,  hooves,  the  two 
horns,  the  raw  flesh  falls  away  ; by  what  is  this  made  up  1 ’ In  that  they 
offer  a cake  also  at  the  animal  sacrifice,  thereby  is  this  made  up  for  it. 
The  saps  went  away  from  animals ; becoming  rice  and  barley  were  they 
born  ; in  that  in  the  animal  sacrifice  they  offer  also  a cake,  (it  is  because 
they  think)  ‘ Let  our  sacrifice  be  with  a victim  with  sap ; let  our  sacrifice 
be  with  a victim  whole.’  His  sacrifice  is  performed  with  a victim  with 
sap ; his  sacrifice  is  performed  with  a victim  whole  who  knows  thus. 

ii.  12  (vii.  2).  Having  forced  out  its  omentum  they  bring  it  up;  the  Adh- 
varyu covering  it  with  butter  from  the  dipping  ladle  says,  ‘ Recite  for  the 
drops.’  In  that  the  drops  are  dropped,  (it  is  because  he  thinks)  ‘ The  drops 
are  connected  with  all  the  deities ; let  these  not,  undelighted  by  me,  go  to 
the  gods.’  ‘ Rejoice  in  the  most  extending  ’ he  recites.'  ‘ This  speech  most 
pleasing  to  the  gods,  offering  the  oblations  in  thy  mouth  ’ (he  says) ; verily 
thus  he  offers  them  in  the  mouth  of  Agni.  ‘This  our  sacrifice  place 
among  the  immortals’,  this  hymn  ^ he  recites.  In  ‘Rejoice  in  these 
oblations,  O all-knower  ’ he  invokes  rejoicing  in  the  oblations.  ‘ Of  the 
drops,  O Agni,  of  fat,  of  ghee  ’ (he  says),  for  they  are  of  fat  and  of  ghee. 
‘ O Hotr,  eat  first  seated  ’ (he  says) ; Agni  is  the  Hotr  of  the  gods ; verily 
thus  he  says  ‘ 0 Agni,  eat,  first  seated.’  ‘ Rich  in  ghee,  O purifying  one, 
for  thee  the  drops  of  fat  are  dropped  ’ (he  says),^  for  they  are  of  fat  and  of 
ghee.  In  ‘ Bestow  upon  us  in  thy  wont  that  most  worthy  thing  meet  for  the 
enjoyment  of  the  gods  ’ he  invokes  a benediction.  ‘ To  thee,  the  sage,  the 
drops  drop  ghee,  O Agni,  who  art  to  be  appeased  ’ (he  says),^  for  they  drop 
ghee.  In  ‘ As  best  seer  art  thou  kindled  ; do  thou  become  the  helper  of  the 
sacrifice’  he  invokes  the  perfecting  of  the  sacrifice.  ‘For  thee  they  drop,® 
O Adhrigu,  O mighty  one,  the  drops,  O Agni,  of  fat  and  of  ghee’  (he 
says),  for  they  are  of  fat  and  of  ghee.  ‘ Praised  by  the  poet  with  great 
blaze  hast  thou  come ; rejoice  in  the  oblations,  O wise  one  ’,  with  this  he 
invokes  rejoicing  in  the  oblations. 

* RV.  i.  75.  1 ; see  Schwab,  Das  aUindische  ® RV.  iii.  21.  2. 

Thieropfer,  pp.  114,  115.  ^ RV.  iii.  21.  3. 

* RV.  iii.  21.  5 RV.  iii.  21.  4. 


ii.  12 — ] 


[144 


The  Soma  Sac'rijice 

‘ For  thee  from  the  middle  the  best  fat  is  taken  out, 

We  give  it  forth  unto  thee  ; 

For  thee,  O bright  one,  the  drops  drop  on  the  skin. 

Taste  of  them  among  the  gods  ’ 

(he  says) ; ® verily  thus  he  says  the  vasat  call  over  them,  just  as  in  ‘ O 
Agni,  taste  the  Soma.’  In  that  the  drops  are  dropped,  and  the  drops 
are  connected  with  all  the  deities,  therefore  the  rain  comes  divided  into 
drops. 

ii.  13  (vii.  3).  They  say,^  ‘ What  are  the  invitatory  verses  of  the  calls  of 
Hail ! What  the  direction  ? What  the  offering  verse  ? ’ These  which  he 
recites  are  the  invitatory  verses,  the  direction  is  the  direction ; the  offering 
verse  the  offering  verse.  They  say,  ‘ What  is  the  deity  of  the  calls  of 
Hail ! ? ’ ‘ The  All-gods  ’ he  should  reply.  Therefore  they  use  as  offering 
verse  ‘ May  the  gods  eat  the  oblation  over  which  has  been  said  the  call 
of  Hail ! ’ The  gods  by  the  .sacrifice,  by  zeal,  by  fervour,  by  the  libations 
went  to  the  world  of  heaven ; when  the  omentum  had  been  offered  the 
world  of  heaven  was  discerned  by  them ; having  offered  the  omentum, 
disregarding  the  other  rites  they  went  aloft  to  the  world  of  heaven.  Then 
the  men  and  the  seers  came  to  the  place  of  sacrifice  of  the  gods,  ‘ We  shall 
seek  something  of  the  sacrifice  for  discernment.’  They  went  round,  and  lo 
the  victim  lying  without  entrails ! ^ They  perceived  ‘ The  victim  is  just 
so  much  as  the  omentum.’  The  victim  is  just  so  much  as  the  omentum. 
In  that  having  cooked  it  they  offer  it  at  the  third  pressing,  (it  is  because 
they  think)  ‘ Let  our  sacrifice  be  performed  with  many  libations ; let  our 
sacrifice  be  with  the  victim  whole.’  His  sacrifice  is  performed  with  many 
libations  ; his  sacrifice  is  with  the  victim  whole  who  knows  thus. 

ii.  14  (vii.  4).  The  libation  of  the  omentum  is  a libation  of  ambrosia ; the 
Agni  libation  is  a libation  of  ambrosia ; the  libation  of  butter  is  a libation 
of  ambrosia;  the  libation  of  Soma  is  a libation  of  ambrosia.  These  are 
the  incorporeal  libations;  with  those  libations  which  are  incorporeal  the 
sacrificer  conquers  immortality.  The  omentum  is  seed ; seed  disappears 
as  it  were,  the  omentum  disappears  as  it  were ; .seed  is  white,  the  omentum 
is  white ; .seed  is  incorporeal,  the  omentum  is  incoi’poreal.  The  blood  and 
the  fle.sh  are  the  body.  Therefore  should  he  .say  ‘ As  much  as  is  bloodless. 


6 RV.  iii.  21.  6. 

* The  Puronuvakyas  are  tlioso  given  above  in 
AB.  ii.  12  ; the  Praisa  is  that  of  the  fore- 
offering  hots,  ydktad  (tgnim  svdhSjyasya ; 
and  the  Yujya  is  tliat  of  the  last  Apr! 
verse.  The  first  ten  fore-offerings  take 
place  before  the  circumambulation  with 


fire  ; the  last  fore-offering  after  the  drops 
are  offered  and  before  the  omentum  i.s 
offered.  See  .Schwab,  Das  alUndiscJu 
Thierop/er,  pp.  116,  IIC. 
ait  is  changed  by  Weber  to  ed  «=  d id,  as  often 
in  9B.  i.  C.  2.  3 ; ii.  2.  3.  3 ; iii.  4.  2.  2, 
&o.  ; KS.  viii.  10;  Cnland,  VOJ.  xxiii.  61 . 


[ — ii.  15 


145]  The  Morning  Litany 

80  much  do  thou  cut  oft'.’  (The  offering)  is  made  in  five  portions ; ' even 
of  the  sacrifice  is  a four-portioner,  still  the  omentum  is  made  into  five 
portions.  He  makes  a basis  of  butter,  a fragment  of  gold  (comes  next), 
the  onientum,  a fragment  of  gold  ; above  he  makes  a layer  of  butter. 
They  say  ‘ If  there  is  no  gold,  how  shall  it  be  ? ’ Having  made  two  bases 
of  butter,  having  made  a portion  of  the  omentum,  then  he  makes  two 
layers  of  butter  on  the  top ; butter  is  ambrosia ; gold  is  ambrosia ; therein 
he  obtains  the  desire  which  is  in  the  butter,  therein  he  obtains  the  desire 
which  is  in  gold.  They  make  up  five ; man  is  fivefold  and  disposed  in 
five  parts,  hair,  skin,  flesh,  bone,  marrow.  Having  made  ready  the  sacri- 
fice in  the  same  extent  as  is  man,  he  offers  in  Agni  as  the  birthplace  of 
the  gods ; Agni  is  the  birthplace  of  the  gods ; he  having  come  into  being 
from  Agni  as  the  birthplace  of  the  gods,  from  the  libation,  with  a body  of 
gold,  he  goes  aloft  to  the  world  of  heaven. 


The  Morning  JLitany. 


ii.  15  (vii.  5).  ‘For'  the  gods  that  move  at  morn  recite,  O Hotr’  the 
Adhvaryu  says.  Agni,  U.sas,  and  the  A9vins  are  the  gods  that  move  at 
mom ; they  come  with  seven  metres  each ; the  gods  that  move  at  morn 
come  to  the  call  of  him  who  knows  thus.  When  Prajapati  himself  as 
Hotr  was  about  to  recite  the  morning  litany,  both  the  gods  and  the 
Asuras  resorted  to  the  sacrifice,  (thinking)  ‘ For  us  will  he  recite,  for  us.’ 
He  recited  for  the  gods  alone ; then  did  the  gods  prosper,  the  Asuras  were 
defeated.  He  prospers  himself,  the  evil  rival  who  hates  him  who  knows 
thus  is  defeated.  In  the  morning  he  recited  it  for  the  gods ; in  that  he 
recited  in  the  morning,  that  is  why  the  morning  litany  has  its  name.  It 
should  be  recited  in  the  deep  of  the  night,  to  secure  the  whole  of  speech, 
the  whole  of  the  holy  power.  If  a man  prospers  or  attains  pre-eminence, 
his  speech  as  uttered  others  repeat ; therefore  should  it  be  recited 
in  the  deep  of  the  night ; before  the  utterance  of  speech  must  it  be 
recited.  If  he  should  recite,  when  speech  has  been  uttered,  verily  he 
would  make  him  a repeater  of  what  has  been  said  by  another ; there- 
fore in  the  deep  of  night  should  it  be  recited.  Before  the  speaking  of 
the  fowls ^ should  he  recite;  the  birds,  the  fowls,  are  the  mouth  of  Nirrti; 


’ For  this  see  S<:hvva.h,DasaJitindischeThieropfeT, 
pp.  119,  120.  Bhar.  vi.  16.  4 and  5 are 
an  obvious  quotation  from  this  passage. 
The  omentum  is  not  divided,  but  the 
offering  is  made  of  five  portions.  For 
the  Avadanas  see  also  Hillebrandt,  Neii- 
und  VoUmondsop/er,  pp.  108  seq. 

19  [h.o.s.  2b] 


ii.  15.  * For  the  morning  litany  see  KB.  xi. 
For  the  ritual  see  AQS.  iv.  13  ; ^ > 

Caland  and  Henry,  L’Agnistoma,  pp.  ISO- 
132. 

- Cf.  TS.  vi.  4.  3.  1 as  further  explained  by 
Ap^S.  xii.  3.  14,  15,  purd  vd  vayobhyah 
pravaditoh. 


ii.  15 — ] 


[146 


The  Soma  Sacrifice 

now  as  to  his  reciting  before  the  speaking  of  the  fowls  (it  is  because 
they  think),  ‘ Let  us  not  speak  after  speech  has  been  uttered  unconnected 
with  the  sacrifice.’  Therefore  it  should  be  recited  in  the  deep  of  the  night. 
Or  rather  when  the  Adhvaryu  begins,  then  he  should  recite;  when  the 
Adhvaryu  begins,  verily  with  speech  he  begins,  at  speech  the  Hotr 
recites,  for  speech  is  the  holy  power.  Herein  is  the  desire  obtained  which 
is  in  speech  and  in  the  holy  power. 

ii.  16  (vii.  6).  When  Prajapati  himself  as  Hotr  was  about  to  recite  the 
morning  litany,  all  the  deities  expected  ‘ With  me  will  he  begin;  with  me.’ 
Prajapati  pondered,  ‘ If  I shall  begin  with  one  specified  deity,  then  by  what 
means  shall  I obtain  the  other  deities  ? ’ He  saw  this  verse, ^ ‘ O waters, 
the  rich  ones  ’ ; the  waters  ai*e  all  the  deities ; the  rich  ones  are  all  the 
deities.  With  this  verse  he  began  the  morning  litany.  All  these  deities 
were  delighted,  ‘ With  me  has  he  begun ; with  me ! ’ All  the  deities  delight 
in  him  beginning  the  morning  litany.  By  him  who  knows  thus  the  morning 
litany  is  provided  with  all  the  deities.  The  gods  were  afraid,  ‘ The  Asuras 
will  take  from  us  this  morning  sacrifice,  just  as  those  that  have  more  force 
and  might.’  To  them  said  Indra  ‘Fear  not;  against  them  in  the  morning 
shall  I hurl  my  thunderbolt  thrice  made  perfect.’  This  verse  did  he  speak ; 
it  is  a thunderbolt,  in  that  it  is  addressed  to  the  son  of  the  waters ; it  is 
a thunderbolt,  in  that  it  is  a Tristubh ; it  is  a thunderbolt  in  that  it 
is  speech.  It  he  hurled  against  them ; with  it  he  slew  them ; thus  indeed 
the  gods  prospered,  the  Asuras  wei'e  defeated.  He  prospers  himself,  the 
evil  rival  who  hates  him  is  defeated,  who  knows  this.  They  say  ‘ He  indeed 
would  be  a Hotr  who  in  this  verse  could  produce  all  the  metres  ’ ; this  thrice 
repeated  supports  all  the  metres  ; this  is  the  generating  of  the  metres. 

ii.  17  (vii.  7).  A hundred  (verses)  should  be  recited  for  one  desiring  life  ; 
man  has  a hundred  (years  of  life),  a hundred  strengths,  a hundred  powers; 
verily  thus  he  confers  upon  him  life,  strength,  and  power.  Three  hundred 
and  sixty  should  be  recited  for  one  desiring  the  sacrifice ; three  hundred 
and  sixty  are  the  days  of  the  year ; so  great  is  the  year ; Prajapati  is  the 
year  ; the  sacrifice  is  Prajapati.  To  him  the  sacrifice  condescends,  for  whom 
one  who  knows  thus  recites  three  hundred  and  sixty.  Seven  hundred  and 
twenty  should  be  recited  for  one  desiring  offspring  and  cattle.  Seven 
hundred  and  twenty  are  the  days  and  nights  of  the  year ; so  great  is  the 
year;  Prajapati  is  the  year;  he  through  whose  propagation  all  this  is 
propagated ; verily  thus  through  Prajapati  being  propagated  he  is  propa- 
gated with  offspring  and  cattle  for  propagation ; he  is  propagated  with 
offspring  and  cattle  who  knows  thus.  Eight  hundred  should  be  recited  for 


RV.  X.  30.  12.  Cf.  KB.  xi.  4 ; A^S.  iv.  13.  6. 


147] 


[ — ii.  18 


The  Morning  Litany 

one  who  is  called  not  a Brahman ' or  who  being  ill-spoken  of  and  seized 
with  defilement  sacrifices ; the  Gayatri  has  eight  syllables ; by  means  of  the 
Gayatri  the  gods  smote  away  the  evil,  the  defilement ; verily  thus  by 
the  Gayatri  he  smites  away  the  evil,  the  defilement.  A thousand  should  be 
recited  for  one  desiring  heaven ; the  world  of  heaven  is  at  a distance  of 
a thousand  journeys^  of  a horse  hence;  (they  serve)  for  the  attainment 
of  the  world  of  heaven,  the  securing,  the  going  to  (the  world  of  heaven). 
An  unlimited  number  should  be  recited ; Prajapati  is  unlimited ; the 
morning  litany  is  the  litany  of  Prajapati ; in  it  are  all  desires  obtained. 
In  that  he  recites  an  unlimited  number,  (it  serves)  to  win  all  desires ; all 
desires  he  wins  who  knows  thus.  Therefore  should  an  unlimited  number 
be  recited.  In  seven  metres  he  recites  for  Agni ; seven  are  the  worlds  of 
the  gods ; in  all  the  worlds  of  the  gods  he  prospers  who  knows  thus.  In 
seven  metres  he  recites  for  Usas ; seven  are  the  tame  animals ; he  wins  the 
tame  animals  who  knows  thus.  In  seven  metres  he  recites  for  the  Alvins ; 
in  seven  ways  spoke  speech ; so  much  spoke  speech ; (they  serve)  to  secure 
the  whole  of  speech,  the  whole  of  the  holy  power.  To  three  deities  he 
recites;  three  are  these  threefold  worlds;  verily  (they  serve)  to  conquer 
these  worlds. 

ii.  18  (vii.  8).  They  say  ‘ How  is  the  morning  litany  to  be  recited  ? ’ The 
morning  litany  is  to  be  recited  according  to  the  metres ; the  metres  are  the 
limbs  of  Prajapati ; the  sacrificer  is  Prajapati ; that  is  meet  for  the  sacrifice!'. 
The  morning  litany  should  be  recited  by  feet ; cattle  have  four  feet,  for  the 
winning  of  cattle.  By  half-verses  should  it  be  recited,  just  as  one  usually 
recites  it,  for  support ; man  has  two  supports,  cattle  four  feet ; verily  thus 
the  sacrificer  with  two  supports  he  establishes  among  four-footed  cattle ; 
therefore  should  it  be  recited  by  half- verses.  They  say  ‘ Since  the  morning 
litany  is  transposed,^  how  does  it  become  not  transposed  1 ’ ‘ Since  the 

Brhati  does  not  depart  from  the  middle  of  it,’  he  should  reply,  ‘For  this 
reason.’  Some  deities  have  the  libations  as  their  portion,  others  the  Stomas 
and  the  metres.  The  libations  which  are  offered  in  the  fire,  by  them  he 
delights  those  whose  portion  is  the  libations ; in  that  they  sing  and  recite, 
thereby  those  whose  portion  is  the  Stomas  and  the  metres.  Both  sets  of 
deities  are  delighted  and  sacrificed  to  by  him  who  knows  thus.  Thirty- 
three  are  the  gods  that  drink  Soma,  thirty-three  that  do  not  drink  Soma ; 
eight  Vasus,  eleven  Rudras,  twelve  Adityas,  Prajapati  and  the  vasat  call  are 


' Cf.  also  AB.  i.  16,  n.  13. 

* For  other  estimates  see  Weber,  Ind.  Stud.  ix. 

360  ; cf.  Vedic  Index,  i.  70. 
ii.  18.  ' This  refers  to  the  order  of  the  metres 
on  the  morning  litany,  viz.  Gayatri, 


Anustubh,  Tristubh,  and  Brhati ; Usnih, 
Jagati,  and  Pankti,  not  the  normal 
{avytidha)  order  by  fours  upwards,  which 
is  given  in  the  enumerations  in  the 
Anukramaru,  9?S.  v.  27,  &c. 


ii.  18 — ] 


[148 


The  Soma  Sacrifice 

the  deities  that  drink  Soma ; the  eleven  fore-offerings,  the  eleven  after- 
oflTerings,  the  eleven  subordinate  ^ offerings,  are  those  that  do  not  drink  the 
Soma  and  have  the  victim  as  their  portion ; by  Soma  he  delights  the  Soma 
drinkers,  by  the  victim  those  that  do  not  drink  Soma.  Both  sets  of  deities 
are  delighted  and  sacrificed  to  by  him  who  knows  thus.  ‘ Usas  with  her 
ruddy  kine  hath  appeared  ’,  with  this  last  (verse  he  concludes.  They  say 
‘ In  that  he  recites  for  three  rites,  to  Agni,  to  Usas,  and  to  the  Alvins,  how 
are  all  these  rites  concluded  by  him  when  he  concludes  with  one  verse 
only  ? ’ ‘ Usas  with  her  ruddy  kine  hath  appeared  ’ is  the  characteristic  of 

Usas ; ‘ Agni  in  due  season  hath  been  placed  ’ of  Agni ; ‘ Your  chariot  hath 
been  yoked,  O ye  of  great  wealth,  wonder- woi*kers,  the  immortal,  lovers  of 
sweetness,  hear  ye  my  call  ’ of  the  A5vins.  So  all  three  rites  are  concluded 
by  him  when  he  concludes  with  one  verse  only. 


ADHYAYA  III 


The  Aponaptrlya. 


ii.  19  (viii.  1).  The^  seers  performed  a sacrificial  season  on  the  Saras vati ; 
they  drove  away  Kava.sa  Ailusa  from  the  Soma,  ‘The  child  of  a slave 
woman,  a cheat,  no  Brahman ; how  has  he  been  consecrated  in  our  midst  ? ’ 
They  sent  him  out  to  the  desert,  (saying)  ‘ There  let  thirst  slaj?^  him ; 
let  him  drink  not  the  water  of  the  Sarasvati.’  He  sent  away  to  the 
wilderness,  afflicted  by  thirst,  saw  the  ‘ child  of  the  waters  ’ hymn,^  ‘ Forth 
among  the  gods  let  there  be  speeding  for  the  Brahman.’  Thereby  he 
went  to  the  dear  abode  of  the  waters ; him  the  waters  welled  out  after ; all 
around  him  Sarasvati  hastened.  Therefore  they  call  it  here  Parisaraka,  in 
that  Sarasvati  went  all  around  him.  The  seers  said  ‘ The  gods  know  him  ; 
let  us  summon  him.’  ‘ Be  it  so  ’ (they  replied).  They  summoned  him ; 
having  summoned  him  they  performed  this  ‘child  of  the  watei*s’  (hymn), 
‘ Forth  among  the  gods  let  there  be  speeding  for  the  Brahman  ’ ; therewith 
they  went  to  the  dear  home  of  the  waters,  of  the  gods.  He  goes  to  the  dear 
home  of  the  waters,  of  the  gods ; he  conquers  the  highest  world  who  knows 
thus,  and  he  who  knowing  thus  performs  the  ‘ child  of  the  waters  ’ (hymn). 
It  he  should  recite  continuously ; Parjanya  comes  to  rain  continuously  ^ for 


2 For  these  see  TS.  i.  3.  11. 

» RV.  V.  76.  9. 

’ AB.  ii.  19  und  20  and  KB.  xii.  1 and  2 deal 
with  the  recitation  for  the  drawing  of 
the  water  for  the  Soma ; see  A^S.  v.  1 ; 
Eggeling,  SBE.  xxvi.  232,  n.  2 ; Caland 
and  Henry,  L’Agnistoma,  pp.  139  sej.  For 


Kaviisa  cf  KB.  xii.  3 ; Livi,  La  doctrine  du 
sacrifice,  p.  160. 

® RV.  X.  30.  Tlie  sense  of  the  veree  is  doubt- 
ful : Caland  and  Henry  render  ‘Que, 
pour  le  service divin,  la  marche(du  sacri- 
fice') aille  aux  dioux  ’. 

* Not  Jimfdavar.fi,  i.o.  ‘from  passing  clouds’ 
(S&yana  absurdly  ‘on  the  mountains’). 


140] 


[ — ii.  20 


The  Aponaptrlya 

offspring  wlien  one  knowing  thus  recites  this  continuously.  If  he  were  to 
recite  with  divisions,  then  Parjanya  would  rain  with  clouds  for  offspring ; 
therefore  should  it  be  recited  continuously  only.  Of  it  he  recites  the 
first  (verse)  thrice  continuously ; verily  thereby  the  whole  is  continuously 
recited. 

ii.  20  (viii.  2).  These  nine  (verses)  he  recites  without  omission.  ‘ Send 
forth  our  sacrifice  with  divine  offering’  (he  says)  as  tenth.'  ‘ Winding  hither- 
ward those  of  two  streams  ’ (he  says  ^),  when  the  Ekadhana  (waters)  are 
turned  hitherward ; ‘ What  time  the  waters  are  seen  coming  forward  ’ (he 
says  ®)  when  they  are  being  seen;  ‘ ^lay  the  cows  with  milk,  eager  for  the  end’ 
(he  says  ‘‘),  when  they  are  coming  up ; ‘ Some  come  together,  others  come 
up’  (he  says®)  when  they  come  together.  The  waters  were  in  conflict,  ‘we 
shall  first  bear  the  sacrifice;  we’;  both  these  Vasativari  waters,  which  ai*e 
drawn  on  the  previous  day  and  the  Ekadhana  (waters  which  are  drawn)  in 
the  morning. 

These  Bhrgu  saw,  ‘ These  waters  are  in  conflict.’  Them  with  this  verse 
he  brought  into  harmony,  ‘ Some  come  together,  others  come  up.’  They 
came  into  harmony ; in  hannony  they  support  his  sacrifice  who  knows 
thus.  ‘ Like  the  waters  divine  they  come  up  to  the  vessel  of  the  offering  ’ 
he  recites®  when  they  are  being  poured  together  into  the  Hotr’s  goblet, 
both  the  Vasativari  and  the  Ekadhana  (waters).  ‘Hast  thou  seen  the 
waters,  0 Adhvaryu  ? ’ the  Hotr  asks  the  Adhvaryu ; the  sacrifice  is  the 
waters;  verily  thus  he  says  ‘Hast  thou  seen  the  sacrifice?’  ‘Yea,  they 
have  indeed  condescended  ’ the  Adhvaryu  replies ; verily  thus  he  says  ‘ Look 
upon  them.’  ‘ In  these,  O Adhvaryu,  shalt  thou  press  for  Indra  the  Soma 
rich  in  honey,  full  of  rain,  bitter  at  the  end,  thick  meanwhile,^  for  him  with 
the  Vasus,  the  Rudras,  the  Adityas,  the  Rbhus,  the  Vibhus,  with  Vaja,  with 
Brhaspati,  with  the  All-gods,  of  which  having  drunk,  Indra  shall  slay  the 
foes;  he  shall  overcome  their  tribes’;  (so  saying)  he  rises  to  meet  (them);  the 
waters  are  to  be  met ; men  rise  to  meet  a superior  when  he  comes ; therefore 
is  he  to  rise  to  meet  them.  He  must  turn  round  behind  them  ® ; they  turn 
round  behind  a superior ; therefore  must  he  turn  round  behind  them.  As 
he  recites  he  should  move  after  them  ; for  even  if  another  be  the  sacrifice!’ 


IRV.X.  30.  11.  Cf.  KB.  xii.  1. 

* RV.  X.  30.  10.  avrttdsu  must  be  read. 

’ RV.  X.  30.  13. 

‘ RV.  V.  43.  1. 

® RV.  ii.  35.  3. 

* RV.  i.  83.  2.  The  na  is  very  curious  and  appa- 

rently untranslatable;  Calandand  Henry 
suggest  ‘ Les  dresses  incarnees  en  eaux  ’, 
but  cf.  Oldenberg,  Rgveda-Noien,  i.  83. 


’ So  BR.  V.  55  against  Sayana.  Oldenberg 
(on  RV.  X.  42.  8)  takes  the  contrast  to  be 
not  of  the  plant  but  the  Savanas,  the  last 
being  of  tmra  Soma.  Vdjavate  may  mean 
‘ full  of  strength.  For  the  passage  above 
cf.  TS.  vi.  4.  3.  4. 

® Sayana  tries  to  make  anu-  and  pary-dvrtydii 
into  two  categories,  which  is  impossible. 


The  Soma  Sacrifice 


[150 


ii.  20 — ] 


still  fame  will  fall  to  the  Hotr ; therefore  should  he  move  after  them  as  he 
recites.  Reciting  this  (verse  ®),  ‘ The  mothers  go  with  the  paths,’  should  he 
move  after.  ‘The  sisters  of  those  that  sacrifice,  mixing  the  milk  with 
honey  ’ (he  says)  who  being  without  taste  of  the  honey  drink  desires  to  win 
fame.  ‘ Those  that  are  in  the  sun  or  with  which  is  the  sun  ’ (he  says 
who  desires  brilliance  and  splendour.  ‘ I invite  the  waters,  the  goddesses, 
where  our  kine  drink  ’ (he  says  who  desires  cattle.  Reciting  all  these 
should  he  move  after,  to  win  these  desires.  These  desires  he  wins  who 
knows  thus.  ‘ They  have  come  rich  with  living  gifts  ’ he  recites  as  the 
Vasativari  and  the  Ekadhana  waters  are  being  set  down;  ‘They  have 
come,  the  waters,  eager  to  this  strew,’  when  they  have  been  set  down. 
With  this  he  concludes. 


The  Updhgu  and  Antarydma  Gups. 

ii.  21  (viii.  3).  The^  morning  litany  is  the  head  of  the  sacrifice;  the 
Upah5u  and  Antary ama  (cups)  are  expiration  and  inspii’ation ; speech  verily 
is  a thunderbolt.  Before  the  Upan9u  and  Antaryama  (cups)  have  been  offered 
the  Hotr  should  not  utter  speech ; if,  before  the  Upah9u  and  the  Antaryama 
(cups)  have  been  offered,  the  Hotr  should  utter  speech,  with  speech  as 
a thunderbolt  he  would  interrupt  the  breaths  of  the  sacrificer.  If  one 
were  to  say  then  of  him,  ‘ With  speech  as  a thunderbolt  he  has  interrupted 
the  breaths  of  the  sacrificer,  breath  will  forsake  him,’  it  would  assuredly 
be  so.  Therefore  the  Hotr  should  not  utter  speech  before  the  Upan9u  and 
Antaryama  (cups)  have  been  offered.  With  ‘ Support  expiration  ; hail ! thee, 
O easy  to  invoke,  to  the  sun  ! ’ he  should  accompany  the  Upan9u  (cup)  ^ ; 
towards  it  he  should  breath  forth  with  ‘O  expiration,  support  my  expira- 
tion.’ With  ‘ Support  inspiration ; hail ! thee,  O easy  to  invoke,  to  the  sun  ! ’ 
he  should  accompany  the  Antaryama  (cup) ; towards  it  he  should  breath  in 
with  ‘ O inspiration,  support  my  inspiration  ’ ; ‘ To  cross-breathing  thee ! ’ 
with  this  he  utters  speech,  having  touched  the  stone  for  pressing  (the  Soma 
for)  the  Upah9u.  Verily  thus  the  Hotr,  having  placed  the  breaths  in  the 
body,  utters  speech,  with  the  whole  of  life,  for  the  whole  of  life ; a full  life 
he  lives  who  knows  thus. 


9 RV.  i.  23,  16. 

■9  RV.  i.  23.  17. 

“ RV.  i.  23.  18. 

■9  RV.  X.  30.  14. 

>9  RV.  X.  30.  16. 

’ AB.  ii.  21  and  KB.  xii.  4 deal  with  the 
first  two  cups  offered,  the  Upaii9U  and 


Antaryama  ; see  A^S.  v.  2 ; 99®-  ® I 

Caland  and  Henry,  L' Agnistoma,  pp.  166- 
167,  160-162. 

Restrain  ’ is  also  possible  as  a rendering  ; 
‘ O well-calling  one  ’ is  Eggeling's  version 
(SBE.  xxvi.  264,  n.  4). 


151] 


The  Sarpana  and  the  Cakes 


[ — ii.  23 


The  Sarpana. 


ii.  22  (viii.  4).  They  * say  ‘ Should  he  creep  ? Should  he  not  creep  ? ’ ‘ He 
should  creep  ’ hold  some,  saying  ‘ The  Bahispavamana  is  the  food  of  both 
gods  and  men ; therefore  they  go  together  towards  it.’  That  is  not  to  be 
regarded.  If  he  were  to  creep,  he  would  make  the  Rc  a follower  of  the 
Saman.  If  one  here  were  to  say  of  him,  ‘ This  Hotr  has  become  a follower 
of  the  Saman  singer ; he  has  conferred  glory  on  the  Udgatr ; he  has  fallen 
from  his  place ; she  will  fall  from  her  place,’  it  would  certainly  be  so. 
Therefore  seated  here  he  should  recite, 

‘ The  Soma  drink  of  the  gods  here, 

At  the  sacrifice,  on  the  strew,  on  the  altar. 

Of  this,  we  are  eating.’ 


So  his  self  is  not  excluded  from  the  Soma  drinking.  Moreover  he  should 
say,  ‘ Thou  art  the  mouth ; may  I become  the  mouth  ’ ; the  Bahispavamana 
is  the  mouth  of  the  sacrifice ; the  head  among  his  own  he  becomes,  the 
chief  of  his  own  he  becomes,  who  knows  thus.  An  Asura  woman,®  named 
Long  Tongue,  licked  the  morning  pressing  of  the  gods ; it  became  drunk. 
The  gods  sought  to  remedy  it ; they  said  to  Mitra  and  Varuna,  ‘ Do  ye 
remove  this  (intoxication).’  They  replied,  ‘ Be  it  so ; let  us  choose  a boon 
from  you.’  ‘ Choose  ’ (they  said).  They  chose  this  boon,  the  milk  mess  of 
the  morning  pressing.  This  is  their  fixed  portion,  for  it  is  chosen  as 
a boon  by  the  two.  Thus  what  by  her  was  made  intoxicated,  as  it  were,  is 
made  perfect  by  this  (milk  mess),  for  by  it  the  two  removed  what  was 
intoxicated  as  it  were. 

The  Cakes. 

ii.  23  (viii.  5).  The  ^ pressings  of  the  gods  were  not  firm.  They  saw  these 
cakes ; they  offered  them  at  each  pressing,  to  support  the  pressings ; then 
indeed  were  their  pressings  made  firm.  In  that  the  cakes  are  offered  at 
each  pressing,  (they  serve)  to  support  the  pressings,  for  so  are  those  of  them 
made  firm.  The  cakes  the  gods  made  citadels,®  that  is  why  the  Puroda,5as 


* AB.  ii.  22  and  KB.  xii.  5 deal  with  the 

sarpana  of  the  priests  for  the  Bahispava- 
mana Stotra ; see  A^S.  v.  2.  4.  5 ; Caland 
and  Henry,  L'Agnisloma,  pp.  171,  172. 
The  Mantra  is  spoiled  in  metre  by  the 
insertion  of  iha.  Cf.  also  ^B.  iv.  2.  4.  7; 
Eggeling,  SBE.  xxvi.  249,  n.  2.  As  the 
Saman  tune  is  based  on  the  Rc  (CU.  iii. 
6.  1),  it  is  secondary. 

* The  legend  explains  the  use  of  a milk  mess 

at  the  Bahispavamana.  The  tale  of  the 


Asurl  is  found  in  the  Talavakara  tradi- 
tion referred  to  here  by  Sayana,  and 
published  by  Oertel,  JAOS.  xix.  120 ; 
cf.  L4vi,  La  doctrine  du  scxrifice,  p.  155. 

ii.  23  * AB.  ii.  23  and  KB.  xiii.  3 deal  with 
the  cakes  for  the  three  pressings  of  Soma. 
For  the  rule  of  eleven  potsherds  see  TB. 
ii.  5.  11.  4;  Caland  and  Henry,  L'Agni- 
stoma,  p.  134. 

® purah  is  presumably  the  noun  rather  than 
the  prefix,  cf.  AB.  i.  23.  1. 


The  Soma  Sacrifice 


[152 


ii.  23 — ] 


have  their  name.  They  say  ‘ He  should  offer  the  cakes  at  each  pressing, 
one  on  eight  potsherds  at  the  morning  pressing,  one  on  eleven  potsherds  at 
the  midday  pressing,  one  on  twelve  potsherds  at  the  third  pressing,  for  such 
is  the  characteristic  of  the  pressings,  such  of  the  metres.’  That  is  not  to  be 
regarded.  The  cakes  at  each  pressing  are  all  offered  to  Indra ; therefore  he 
.should  offer  them  on  eleven  potsherds.  They  say  ‘From  that  part  of  the 
cake  should  he  eat  where  it  is  not  anointed  with  ghee,  to  protect  the  Soma 
drink;  for  by  ghee  as  a thunderbolt  Indra  slew  Yrtra.’  That  is  not  to  be 
regarded.  That  which  is  purified  is  the  oblation ; what  is  purified  is  the 
Soma  drink;  therefore  should  he  eat  from  any  part  whatever  of  it.  From 
all  sides  these  oblations,  butter,  fried  grains,  mush,  the  pap,  the  cake,  and 
the  milk  mess  flow  up  to  the  sacrifice!’  as  delights  ; on  all  sides  delights  flow 
up  to  him  who  knows  thus. 


The  Sacrifice  of  Five  Oblations. 

ii.  24  (viii.  6).  He  ^ who  knows  the  sacrifice  with  five  oblations  prospers 
with  the  sacrifice  of  five  oblations ; the  sacrifice  of  five  oblations  is  made  up 
of  fried  grains,  mush,  the  pap,  the  cake,  and  the  milk  mess  ; this  is  the  .sacri- 
fice of  five  oblations ; he  who  knows  thus  prospers  with  the  sacrifice  of  five 
oblations.  He  who  knows  the  sacrifice  of  five  syllables  prospers  with  the 
sacrifice  of  five  syllables  ; the  sacrifice  of  five  syllables  is  su  mat  pad  vag  de  ; 
he' prospers  with  the  sacrifice  of  five  syllables  who  knows  thus.  He  who 
knows  the  sacrifice  of  five  Nara9ansas  ^ prospers  with  the  sacrifice  of  the 
five  Nara9ansas  ; the  morning  pressing  has  two  Nara9ansa  (cups) ; the  mid- 
day pressing  two  Nara9ansas ; the  third  pressing  one  Nara9ansas ; this  is 
the  sacrifice  of  five  Nara9ansas ; he  prospers  with  the  sacrifice  of  five  Nara- 
9ansas  who  knows  thus.  He  who  knows  the  sacrifice  of  five  pressings 
prospers  with  the  sacrifice  of  five  pressings  ; the  .sacrifice  of  five  pressings 
is  the  victim  on  the  fast  day,  three  pressings,  the  concluding  victim  ; he 
prospers  with  the  sacrifice  of  five  pressings  who  knows  thus.  ‘ With  the 
bay  steeds  let  Indra  eat  the  fried  grains ; with  Piisan  the  mush  ; with  Saras- 
vati,  with  Bharati,  the  pap  (is  for  Indra) ; for  Indra  the  cake  ’ is  the  offer- 


' AB.  ii.  24  .ind  KB.  xiii.  2 de.-*!  witli  the 
sacrifice  of  five  oblations,  and  AB.  adds 
speculations  on  other  fivefold  elements 
in  the  sacrifice  ; see  Caland  and  Henry, 
L'Agnistoma,  pp.  134,  135.  See  also  TS. 
vi.  5.  114  which  very  closely  agrees. 

This  refers  to  the  fillings  of  the  goblets,  two 
for  the  first  two  pressings  and  once  at 


the  third.  For  the  sense  .see  AB.  vii.  34. 

® The  Mantra  is  defective  as  regards  the 
milk  moss  (payasya)  and  the  construction 
is  broken,  the  parivapa  being  meant  for 
Indra  with  Sarasvati  and  Bharati.  It  is 
apparently  older  than  the  ritual  to  which 
it  is  accommodated.  Cf.  PB.  i.  5.  11  ; 
99s.  v.  4.  3. 


153] 


[ — ii.  25 


The  Cups  for  two  Deities 

ing  verse  for  the  five  oblation  (sacrifice) ; the  two  bays  are  the  Rc  and  the 
Saman  ; Pixsan  is  cattle  ; mush  is  food  ; ‘ With  Sarasvati,  with  Bharati’  (he 
says) ; Sarasvati  is  speech,  Bharata  is  the  breath ; ‘ the  pap,  for  Indra  the 
cake  ’ (he  says) ; the  pap  is  food,  the  cake  is  power ; verily  thus  he  makes 
the  sacrificer  attain  union  and  identity  of  form  and  world  with  these  deities 
he  is  united  with  a stronger,  he  obtains  pre-eminence  who  knows  thus. 
‘ Enjoy,  O Agni,  the  oblation  ’ he  says  as  oftering  verse  for  the  Svistakrt  of 
the  cake  at  each  pressing.  Thereby  did  Avatsara  go  to  the  dear  home  of 
Agni ; he  conquered  the  highest  world.  He  goes  to  the  dear  home  of  Agni ; 
he  conquers  the  highest  world,  who  knows  thus  and  who  knowing  thus 
sacrifices  with  this  (sacrifice  of)  five  oblations  and  who  says  the  offering 
verse.* 


ADHYAYA  IV 


The  Cups  for  two  Deities. 

ii.  25  (ix.  1).  The^  gods  could  not  agree  in  the  drinking  first  of  Soma, 
the  king ; ‘ Let  me  drink  first ; let  me  drink  first  ’ they  desired.  They  said 
seeking  agreement,  ‘ Come,  let  us  run  a race  ; he  who  of  us  wins  shall  drink 
first  of  the  Soma.’  ‘ Be  it  so  ’ (they  replied).  They  ran  a race  ; of  them 
running  the  race  when  they  had  started  Vayu  first  took  the  lead,  then 
Indra,  then  Mitra  and  Varuna,  then  the  A9vins.  Indra  perceived  of 
Vayu  ‘ He  is  winning.’  He  ran  up  after  him  (saying)  ‘ Let  us  share 
together;  then  let  us  win.’  He  answered,  ‘No;  I alone  shall  win.’ 
‘ A third  for  me ; then  let  us  win  ’ (he  said).  ‘ No,’  he  answered,  ‘ I alone 
shall  win.’  ‘A  fourth  for  me  ; then  let  us  win’  (he  said).  ‘Be  it  so  ’ (he 
replied) ; he  admitted  him  to  a fourth  share  ; therefore  Indra  has  a quarter 
as  his  portion,  Vayn  three-quarters.  Indra  and  Vayu  won  together,  then 
Mitra  and  Varuna,  then  the  Alvins.  Their  feeding  is  in  accord  with  their 
winning;  first  for  Indra  and  Vayu,  then  for  Mitra  and  Varuna,  then  for 
the  A9vins.  The  Indra- Vayu  cup  is  drawn  with  a quarter  for  Indra. 
Seeing  this  the  seer  declares  ^ ‘ With  the  teams,  with  Indra  as  charioteer.’ 
Therefore  now  also  (when)  the  Bharatas  attack  the  property  of  the  Satvants, 


^ Tajate  yajafiii  ca  is  very  curious,  though  the 
sense  is  clear.  Presumably  Hi  here  is 
used  to  point  the  contrast  of  yajate  and 
yajati.  For  the  use  of  na  cf.  perhaps  the 
Kanva  text  of  9®.  iv.  2.  1.  7 ; ncty  u tac 
cakdra.  Cf.  AB.  ii.  30. 5 : samavmiayati  and 
°nayate. 

‘ AB.  ii.  25-28  and  30  and  KB.  xiii.  5-8  (cf. 

20  [b.o.s.  2s] 


9B.  iv.  1.  3. 11)  deal  with  the  cups  for  two 
deities,  those  for  Indra  and  Vayu,  Mitra 
and  Varuna,  and  the  A9vins  ; see  A^S. 
V.  5 ; 99^-  2.  1-3.  5 ; Caland  and 

Henry,  V Agnisloma,  pp.  199-203  ; for  the 
race  motive  cf.  Oertel,  Trans,  Conn.  Acad. 
XV.  174  ; AB.  iv.  7. 

* KV.  iv.  46.  2 b or  48.  2 6. 


ii.  25 — ] The  Soma  Sacrijice  [154 

the  charioteers  claim  a fourth  (of  the  booty)  by  force  of  the  example  since 
then  Indra  becoming  a charioteer  as  it  were  conquered.® 

ii.  26  (ix.  2).  The  cups  for  two  deities  are  the  breaths  ; that  for  Indra  and 
Vayu  is  speech  and  breath;  that  for  Mitra  and  Varuna  eye  and  mind  ; that 
for  the  A9vins  ear  and  self.  Now  some  make  the  invitatory  verses  for  that 
for  Indra  and  Vayu  Anustubhs,  and  the  offering  verses  Gayatris  (saying), 
‘ The  cup  for  Indra  and  Vayu  is  speech  and  breath ; thus  will  the  two  be  in 
accord  with  metres  also.’  This  is  not  to  be  regarded.  Imperfection  is  pro- 
duced in  the  sacrifice  when  the  invitatory  verse  is  longer  than  the  offering 
verse ; when  the  offering  verse  is  the  longer,  that  is  perfect,  and  so  also 
when  they  are  equal.  For  whatever  desire  in  speech  or  breath  he  thus 
acts,  that  is  herein  obtained.  The  fix'st  invitatory  verse  is  addressed  to 
Vayu,  the  second  to  Indra  and  Vayu^  and  so  with  the  offering  verses.® 
With  the  one  addressed  to  Vayu,  he  puts  breath  in  order,  for  breath  is 
Vayu ; then  with  the  Indra  line  of  (the  verse)  to  Indra  and  Vayu  he  puts 
speech  in  order,  for  speech  is  connected  with  Indra.  He  obtains  the  desire 
in  breath  and  speech ; he  makes  no  unevenness  in  the  sacrifice. 

ii.  27  (ix.  3).  (The  cups)  for  two  deities  are  the  breaths  ; they  are  drawn 
in  one  vessel ; therefore  the  breaths  have  one  name.  They  are  offered  in  two 
vessels^;  therefore  the  breaths  are  in  pairs.  With  the  Yaj  us  with  which 
the  Adhvaryu  offers,  the  Hotr  accepts.  With  ‘This  the  Avealthy  one,  of 
much  wealth ; here  the  wealthy,  of  much  wealth ; in  me  the  wealthy,  of 
much  wealth  ; protector  of  speech,  protect  my  speech  ’ he  partakes  of  (the 
cup)  for  Indra  and  V ayu.  ‘ Invoked  is  speech  together  with  breath  ; may 
speech  together  with  breath  invoke  me ; invoked  are  the  seers,  divine, 
guardians  of  the  body,  born  of  fervour  ; may  the  seers,  the  divine,  invoke 
me,  guardians  of  the  body,  born  of  fervour  ’ (he  says) ; the  seer.s,  divine, 
guardians  of  the  body,  born  of  fervour  are  the  breaths ; verily  thus  he 
invokes  them.  With  ‘ This  the  wealthy,  finding  wealth  ; here  the  wealth^', 
finding  wealth ; in  me  the  wealthy,  finding  wealth ; guardian  of  the  eye, 
guard  mine  eye  ’ he  partakes  of  (the  cup)  for  Mitra  and  Varuna.  ‘ Invoked 
is  the  eye  together  with  mind ; may  the  eye  together  with  mind  invoke 
me ; invoked  are  the  seers,  divine,  guardians  of  the  body  ; born  of  fervour  ’ 
(he  says) ; the  seers,  divine,  guardians  of  the  body,  born  of  fervour  are  the 


* That  Satvant  and  Bharata  are  proper 
names  is  only  to  be  believed,  though 
Sayana  does  not  recognize  either.  This 
involves  the  change  of  Satvandm  to 
Salvatdm  as  in  (^B.  xiii.  5.  4.  21.  Cf. 
below  AB.  viii.  14  ; Weber,  Ind.  Stud.  ix. 
263,  264  ; Vedic  Index,  ii.  421. 

‘ RV.  i.  2.  1 and  4.  Cf.  KB.  xiii.  15. 


® RV.  iv.  46. 1 and  2.  Hang  has  misinterpreted 
this  chapter  as  allowing,  and  not  .as  for- 
bidding inequality,  not  observing  that 
the  verses  used  are  in  Gayatri. 
ii.  27.  * I.  e.  by  the  Adhvaryu  and  Prati- 
prasthatr  ; see  Caland  and  Henry,  VAgni- 
s/oma,  p.  199.  Cf.  for  the  chapter  TS.  vi. 
6.  9.  3,  4 : 9B.  iv.  3.  1. 


155] 


The  Cups  for  two  Deities  [ — ii.  28 


breaths ; verily  thus  he  invokes  them.  With  ‘ This  tlie  wealthy,  colleeting 
wealth  ; here  the  wealthy,  collecting  wealth  ; in  me  the  wealthy,  collecting 
wealth ; guardian  of  the  earth,  guard  mine  ear  ’ he  partakes  of  (the  cup) 
for  the  A9vins.  ‘ Invoked  is  the  ear  together  with  the  self ; may  the  ear 
together  with  the  self  invoke  me  ; invoked  are  the  seers,  divine,  guardians 
of  the  body,  Ixjrn  of  fervour ; may  the  seers,  divine,  guardians  of  the  body, 
born  of  fervour,  invoke  me’  (he  says) ; the  seers  divine,  guardians  of  the  body, 
born  of  fervour,  are  the  breaths  ; verily  thus  he  invokes  them.  He  partakes 
of  (the  cup)  for  Indra  and  Vayu  front  to  front-;  therefore  expiration  and 
inspiration  are  in  front;  he  partakes  of  (the  cup)  for  Mitra  and  Varuna 
front  to  front ; therefore  the  eyes  are  in  front ; he  partakes  of  (the  cup)  for 
the  Alvins  carrying  it  all  round  ; therefore  both  men  and  beasts  hear  speech 
speaking  on  all  sides. 

ii.  28  (ix.  4).  (The  ^ cups)  for  two  deities  are  the  breaths  ; without  taking 
in  breath  he  should  say  the  ofiering  verses  for  (the  cups)  for  the  deities,  for 
the  continuity  of  the  breath  and  to  avoid  splitting  the  breaths.  (The  cups) 
for  two  deities  are  the  breaths ; he  should  not  say  the  second  vamt  for  (the 
cups)  for  two  deities.  If  he  were  to  say  the  second  vamt  for  those  for  two 
deities,  he  would  bring  to  rest  the  unresting  breaths  ; the  second  vamt  call 
is  the  ending.  If  one  were  then  to  say  of  him  ‘ He  has  brought  to  rest  the 
unresting  breaths ; breath  will  forsake  him,’  it  would  certainly  be  so. 
Therefore  he  should  not  say  the  second  vasat  for  (the  cup.s)  for  two  deities. 
Thej'^  say  ‘ Having  twice  expressed  approval  the  Maitravaruna  twice  gives 
directions ; having  once  expressed  approval  the  Hotr  twice  says  vamt ; 
what  is  the  expression  of  approval  of  the  Hotr  ? ’ (The  cups)  for  two 
deities  are  the  breaths ; the  expression  of  approval  is  the  thunderbolt ; if 
the  Hotr  were  to  expx-ess  approval  between,  with  the  expression  as  a 
thunderbolt  he  would  pierce  the  breaths  of  the  sacrificer.  If  one  were  then 
to  say  of  him,  ‘ With  the  expression  of  approval  as  a thunderbolt  he  has 
pierced  the  breaths  of  the  sacrificer,’  it  would  certainly  be  so.  Therefore 
the  Hotr  should  not  express  approval  between  (the  two  ofiering  verses). 
Moreover  the  Maitravaruna  is  the  mind  of  the  sacrifice,  the  Hotr  is  the 
voice  of  the  sacrifice.  Impelled  by  mind  speech  speaks,  for  the  speech 
which  he  speaks  with  mind  elsewhere  is  demoniacal  and  not  welcome  to  the 
gods ; verily  thus  in  that  the  Maitravaruna  twice  utters  the  expression  of 
approval,  this  is  the  expression  of  approval  of  the  Hotr. 


* I.  e.  the  mouth  of  the  cup  is  placed  opposite 

his  mouth,  and  he  does  not  drink  pro- 
miscuously from  any  part. 

* This  chapter  explains  the  omission  of  the 

antivasutkara  in  the  offering  and  the  fact 
that  there  is  only  one  dgw  as  there  is  no 


space  to  intervene  between  the  two  offer- 
ing verses ; see  A^JS.  v.  5.  4,  and  21, 
where  a memorial  verse  is  cited  on  the 
anuvasatkdra.  The  latter  peculiarity  is 
again  referred  to  in  AB.  iii.  6. 


ii.  29 — ] 


The  Soma  Sacrifice 


[156 


The  Seasonal  Cups. 

ii.  29  (ix.  5).  The  offerings  to  the  seasons  ^ are  the  breaths ; in  that  they 
proceed  with  the  offerings  to  the  seasons,  verily  thus  they  place  the  breaths 
in  the  sacrificer.  Six  (priests)  offer  (saying)  ‘ With  the  season  ’ ; verily  thus 
they  place  expiration  in  the  sacrifice  ; four  with  ‘ With  the  seasons  ’ offer ; 
verily  thus  they  place  inspiration  in  the  sacrifice  ; twice  with  ‘ With  the 
season  ’ later ; verily  thus  they  place  cross-breathing  in  the  sacrificer.  This 
breath  is  divided  in  three  ways,  expiration,  inspiration,  and  cross-breathing. 
In  that  they  offer  (saying)  ‘ With  the  season,’  ‘ with  the  seasons,’  ‘ with  the 
season,’  (it  is)  for  the  continuity  of  the  breaths,  to  avoid  splitting  the 
breaths.  The  offerings  to  the  seasons  are  the  breaths ; he  should  not  say 
the  second  vamt  for  the  offerings  to  the  seasons  ; the  seasons  are  unresting ; 
each  (follows)  each.  If  he  were  to  say  the  second  vasat  for  the  offerings  to 
the  seasons  he  would  bring  to  rest  the  unresting  seasons ; the  second  vamt 
is  an  ending.  If  one  were  then  to  say  of  him  ‘ He  has  brought  to  rest  the 
unresting  seasons ; it  will  be  an  ill  season  ’,  it  would  certainly  be  so.  There- 
fore he  should  not  say  the  second  vasat  for  the  offerings  to  the  seasons. 


The  Cups  for  tivo  Deities  {continued). 


ii.  30  (ix.  6).  (The  cups  ^)  for  two  deities  are  the  breaths  ; the  sacrificial 
food  is  cattle.  Having  partaken  of  (the  cups)  for  two  deities  he  invokes  the  . 
sacrificial  food  ; the  sacrificial  food  is  cattle  ; verily  thus  he  invokes  cattle  ; 
he  confers  cattle  upon  the  sacrificer.  They  say  ‘ Should  he  eat  first  the  sub- 
divided sacrificial  food  ? (Or)  should  he  partake  of  the  Hotr’s  goblet  ? ’ First 
should  he  eat  the  subdivided  ^ sacrificial  food,  and  then  should  he  partake 
of  the  Hotr’s  goblet.  In  that  he  partakes  first  of  (the  cups)  for  two  deities, 
thereby  is  the  Soma  drink  first  partaken  of  by  him ; therefore  should  he 
first  eat  the  subdivided  sacrificial  food,  and  then  partake  of  the  Hotr’s 
goblet ; then  on  both  sides  he  envelopes  food  with  Soma  drinkings,  to 
envelope  food.  (The  cups)  for  two  deities  are  the  breaths;  the  Hotr’s 


^ AB.  ii.  29  and  KB.  xiii.  9 deal  with  the 
offerings  of  cups  to  the  Rtus  ; see  ^B.  iv. 
3.  1 ; A^S.  V.  8 ; ® > Caland  and 

Henry,  L'Agnistoma,  pp.  224-229.  Cf.  TS. 
vi.  6.  8.  2 ; GB.  viii.  7 borrows  from  AB. 
as  usual.  The  cups  are  drawn  by  the 
Adhvaryu  and  Pratiprasthatr  for  the 
seasons  and  offered  to  the  various  deities 
by  the  different  priests,  the  gods  being 


invited  to  partake  ‘ with  the  seasons 
(season)’;  Eggeling,  SBE.  xxvi.  319. 

ii.  30.  1 Cf.  TS.  vi.  4.  9.  3. 

* The  avdntaredCi  is  a portion  of  the  idd  which 
is  itself  subdivided,  and  held  by  the  Hotr 
from  before  his  recitation  to  before  he 
partakes  of  the  t'Ai  proper  ; see  A^S.  i.  7 
9?S.  i.  10-12  ; Weber,  Ind.  Stud.  ix.  226, 
226. 


157] 


The  Silent  Praise 


[ — ii.  31 

goblet  is  the  body  ; the  remains  of  (the  cups)  for  two  deities  he  pours  down 
into  the  Hotr’s  goblet ; verily  thus  the  Hotr  places  the  breaths  in  the  body, 
with  full  life  for  fullness  of  life  ; a full  life  lives  he  who  knows  thus. 


The  Silent  Praise. 

ii.  31  (ix.  7).  What^  the  gods  did  at  the  sacrifice,  that  the  Asuras  did; 
they  were  of  even  strength  and  were  not  discriminated.  Then  indeed  the 
gods  saw  this  silent  praise  ; that  of  them  the  Asuras  could  not  follow.  The 
silent  praise  is  a silent  essence.  Whatever  weapon  the  gods  raised  against 
the  Asuras  that  the  Asuras  perceived  and  countered  ; then  the  gods  saw  this 
silent  praise  as  a thunderbolt ; they  raised  it  against  them  ; it  the  Asuras 
did  not  counter ; it  they  hurled  at  them  ; with  it  not  countered  they  smote 
them  ; then  indeed  the  gods  prospered,  the  Asuras  were  defeated.  He 
prospers  himself,  the  wicked  rival  who  hates  him  is  defeated,  who  knows 
thus.  The  gods,  regarding  themselves  as  victors,  were  performing  the  sacri- 
fice ; to  it  the  Asuras  came  (thinking)  ‘ We  will  make  a confusion  of  the 
sacrifice.’  They  saw  them  ranged  round  on  all  sides,  daring ; they  said, 
‘ Let  us  conclude  this  sacrifice ; let  not  the  Asuras  injure  our  sacrifice.’ 
‘ Be  it  so  ’ (they  replied).  They  concluded  it  in  the  silent  praise.  With 
‘ Bhuh,  Agni,  light,  light,  Agni  ’ they  concluded  the  Ajya  and  Praiiga 
(Qastras).  With  ‘ Indra,  light,  bhuvah,  light,  Indra  ’ they  concluded  the 
^liskevalya  and  Marutvatiya  (Qastras).  With  ‘ Surya,  light,  light,  svar, 
Surya  ’ they  concluded  the  Vai9vadeva  and  Agnimaruta  (Qastras).  So  they 
concluded  it  in  the  silent  praise  ; having  thus  concluded  it  in  the  silent 
praise  they  attained  the  end  with  it  uninjured.  Then  indeed  does  the 
sacrifice  come  to  a conclusion,  when  the  Hotr  recites  the  silent  praise.  If 
any  person  should  after  the  recitation  of  the  silent  praise  reproach  him  or 
curse  him,  he  should  say  of  him,  ‘ He  will  fall  into  this  misfortune  (he 
invokes  ^).  Early  to-day  we  complete  this  when  the  silent  praise  is  recited. 
Just  as  one  may  attend  upon  one  come  to  his  house  with  due  performance, 
even  so  now  do  we  attend  upon  this.’  He  falls  into  this  misfortune  who 
knowing  thus,  after  the  silent  praise  is  recited,  either  reproaches  or  curses. 
Therefore  one  who  knows  thus  should  not  reproach  or  curse  when  the  silent 
praise  has  been  recited. 

ii.  32  (ix.  8).  The  silent  praise  is  the  eyes  of  the  pressings.  ‘ Bhuh,  Agni, 
light,  light,  Agni  ’ is  the  eyes  of  the  morning  pressing.  ‘ Indra,  light, 

‘ AB.  ii.  31  and  32  contain  the  treatment  of  VAgni^ma,  p.  232.  Cf.  KB.  xiv.  I ; 

^he  silent  praise,  which  is  part  of  the  A^S.  v.  9.  1 ; 99S.  vii.  9.  1. 

Ajya  f 3^6  Caland  and  Henry,  * This  seems  to  be  the  force  of  etam. 


[158 


ii.  32 — ] The  Soma  Sacrifice 

bhuvak,  light,  Indra  ’ is  the  eyes  of  the  midday  pressing.  ‘ Surya,  light, 
light,  svar,  Surya  ’ is  the  eyes  of  the  third  pressing.  He  prospers  with 
pressings  possessed  of  eyes  ; with  pressings  possessed  of  eyes  he  goes  to  the 
world  of  heaven  who  knows  thus.  The  silent  praise  is  the  eye  of  the  sacri- 
fice. The  exclamation  being  one  is  said  twice ; therefore  the  eye  being  one 
is  (manifested)  twice.  The  silent  praise  is  the  root  of  the  sacrifice  : if  he 
desire  of  a man  ‘ May  he  be  homeless  he  should  not  recite  the  silent  praise 
at  his  sacrifice ; verily  thus  he  comes  to  ruin  along  with  the  sacrifice  which 
being  without  a root  falls  to  ruin.  They  say  ‘ He  should  certainly  recite  ; 
it  is  not  good  for  the  priest,  if  the  Hotr  does  not  recite  the  silent  praise,  for 
on  the  priest  rests  the  whole  sacrifice,  on  the  sacrifice  the  sacrificer ; there- 
fore must  it  be  recited.’ 


ADHYAYA  V 

The  Ajya  ^astra. 

ii.  33  (x.  1).  The  ^ call  is  the  holy  power,  the  Nivid  the  lordly  power, 
the  hymn  the  people;  he  calls,  then  he  inserts  the  Nivid;  verily  thus  he  makes 
the  lordly  power  dependent  on  the  holy  power.  Having  inserted  the  Nivid 
he  recites  the  hymn ; the  Nivid  is  the  lordly  power,  the  hymn  the  people  ; 
verily,  thus  he  makes  the  people  dependent  on  the  lordly  power.  If  he 
desire  of  a man,  ‘ Let  me  deprive  him  of  the  lordly  power,’  he  should  recite 
the  hymn  in  the  middle  of  the  Nivid ; the  Nivid  is  the  lordly  power,  the 
hymn  the  people  ; verily  thus  he  deprives  him  of  the  lordly  power.  If  he 
de.sire  of  a man,  ‘ Let  me  deprive  him  of  the  people,’  he  should  recite  a Nivid 
in  the  middle  of  the  hymn ; the  Nivid  is  the  lordly  power,  the  hymn  the 
people ; verily  thus  he  deprives  him  of  the  people.  But  if  he  desire  of 
a man  ‘ May  all  be  in  due  and  proper  order  and  correct  for  him,’  he  should 
call,  then  insert  the  Nivid,  and  then  recite  the  hymn.  Thus  is  the  ordering 
of  all.  Prajapati  was  here  being  one  only  in  the  beginning.  He  desired 
‘ May  I be  propagated  and  become  greater  ’ ; he  practised  fervour ; he 
restrained  speech ; at  the  end  of  the  year  he  uttered  twelve  times.  The 
Nivid  has  twelve  clauses;  it  was  just  the  Nivid  that  he  uttered;  after  it 
were  all  beings  created.  Beholding  this  the  .seer  declares  ^ — 

‘ He  at  the  call  aforetime  of  Ayu  with  his  wisdom 
Brought  into  being  these  sons  of  man.’ 

' AB.  ii.  33-41  and  KB.  xiv.  1-3  deal  with  vii.  9 ; Caland  and  Henry,  L“ Agniftoma, 

the  Ajya  9«'Stra  ; see  A^S.  v.  2 ; 99®-  PP-  230-234. 

“ RV.  i.  96.  2. 


150]  The  Ajya  Castra  [ — li.  35 

In  that  he  inserts  the  Nivid  before'*  the  hymn  (it  serves)  for  propagation; 
he  is  propagated  •with  offspring,  with  cattle  who  knows  thus. 

ii.  34  (x.  52).  ‘ Agni  god-kindled’  he  recites  ; Agni  yonder  is  god-kindled, 
for  the  gods  kindle  him  ; verily  thus  he  establishes  him  in  that  world. 
' Agni  man-kindled  ’ he  recites ; Agni  here  is  man-kindled,  for  men  kindle 
him  ; verily  thus  he  establishes  him  in  this  world.  ‘ Agni  the  good  kindler  ’ 
he  recites;  Agni  the  good  kindler  is  Vayu,  for  Vayu  himself  kindles 
himself,  himself  all  this  whatever  there  is  here ; Vayu  verily  thus 
he  establishes  in  the  world  of  the  atmosphere.  ‘ The  Hotr  god-chosen  ’ 
he  recites;  the  Hotr  god-chosen  is  yonder  (sun),  for  he  is  chosen  on  all 
sides  by  the  gods;  verily  thus  he  establishes  him  in  that  world.  ‘The 
Hotr  chosen  by  man  ’ he  recites ; the  Hotr  chosen  by  man  is  Agni  here, 
for  he  is  chosen  on  all  sides  by  men ; verily  thus  he  establishes  him  in 
this  world.  ‘Leader  of  the  sacrifices’  he  recites  ; the  leader  of  the  sacrifices 
is  Vayu,  for,  when  he  breathes  forth,  then  there  is  the  sacrifice,  then  the 
Agnihotra;  verily  thus  he  establishes  Vayu  in  the  world  of  the  atmo- 
sphere. ‘ The  charioteer  of  the  offerings  ’ he  recites ; the  charioteer  of  the 
offerings  ^ is  yonder  (sun),  for  he  as  he  wanders  yonder  is  as  it  were 
a charioteer ; verily  thus  in  yonder  world  he  establishes  him.  ‘ The  Hotr 
\mcrossed  ’ he  recites ; the  Hotr  uncrossed  is  Agni  here ; no  one  whatever 
crosses  him ; verily  thus  he  establishes  Agni  in  this  world.  ‘ The 
crosser,  the  bearer  of  the  oblation  ’ he  recites ; the  crosser,  the  bearer 
of  the  oblation  is  Vayu,  for  Vayu  at  once  crosses  all  that  whatever 
there  is  here,  Vayu  carries  the  oblation  to  the  gods;  verily  thus  he 
establishes  Vayu  in  the  world  of  the  atmosphere.  ‘May  the  god  bring 
hither  the  gods  ’ he  recites ; yonder  god  brings  the  gods  ; verily  thus  he 
establishes  him  in  that  world.  ‘ May  Agni,  the  god,  offer  to  the  gods  ’ 
he  recites.  Agni  here  as  a god  sacrifices  to  the  gods ; verily  thus  he 
establishes  Agni  in  this  world.  ‘ Let  him  perform  the  sacrifices,  All- 
knower’  he  recites  ; the  All-knower  is  Vayu,  for  Vayu  makes  all  that 
whatever  there  is  here;  verily  thus  he  establishes  Vayu  in  the  world  of 
the  atmosphere. 

ii.  35  (x.  3).  ‘ Forward  to  your  god  Agni’  are  Anustubh  (verses^).  He  sepa- 
rates the  two  first  Padas  ; ^ therefore  a woman  separates  her  thighs.  He 
creates  the  last  two  Padas ; therefore  a man  unites  his  thighs.  That  is  a 
pairing ; verily  thus  he  makes  a pairing  at  the  beginning  of  the  litany,  for 
generation ; he  is  propagated  with  offspring,  with  cattle,  who  knows  thus. 

Hence  it  is  called  a Puroruc,  Weber,  Inch  ii.  35.  ^ RV.  iii.  13  ; anustubhah  may  be  geni- 

Stud.  X.  354,  n.  3.  So  AB.  ii.  41.  tive  or  noni.  pi. 

* Cf.  TS.  ii.  5.  9.  2 ; Eggeling,  SBE.  jcxvi.  ® Cf.  KB.  xiv.  2 ; Levi,  La  doctrine  du  sacrifice, 

326,  n.  1.  p.  107. 


[160 


ii.  35 — ] The  Soma  Sacrifice 

‘ Forward  to  your  god  Agni  ’ are  Anustubh  (verses).  He  separates  the  first 
two  Padas,  verily  thus  he  makes  a thunderbolt  broader  below ; he  unites 
the  last  two  Padas ; at  the  beginning  a thunderbolt  is  narrow,  and  so  of 
a club  and  of  an  axe ; verily  thus  he  hurls  a thunderbolt  at  the  foe  who 
hates  him,  as  a weapon  to  lay  low  whom  he  has  to  lay  low. 

ii.  36  (x.  4).  The  gods  and  the  Asuras  fought  over  these  worlds ; ^ the 
gods  made  the  Sadas  their  refuge ; they  conquered  them  from  the  Sadas ; 
they  went  to  the  Agnidh’s  altar ; they  were  not  conquered  tjience.  Therefore 
they  spend  the  fast  day  at  the  Agnidh’s  altar,  not  in  the  Sadas,  for  they 
were  supported  at  the  Agnldh’s  altar ; in  that  they  were  supported  at  the 
Agnidh’s  altar  that  is  why  the  Agnidh’s  altar  has  its  name.  The  Asuras 
made  a scattering  of  the  fires  of  those  gods  in  the  Sadas  ; the  gods  drew 
off'  the  fires  in  the  Sadas  from  the  Agnidh’s  altar ; with  them  they  repelled 
the  Asuras  and  the  Raksases ; verily  thus  also  the  sacrificers  draw  off*  the 
fires  in  the  Sadas  from  the  Agnidh’s  altar ; verily  thus  they  repel  the 
Asuras  and  the  Raksases.  In  the  morning  they  kept  conquering  by 
the  Ajyas  ; in  that  they  kept  conquering  {djayanta  dyan)  by  the  Ajyas 
that  is  why  the  Ajyas  have  their  name.  Of  the  Hotr  offices  which  continued 
conquering,  that  of  the  Achavaka  was  left  out ; in  it  Indra  and  Agni  took 
their  place;  Indra  and  Agni  are  the  most  forcible,  mighty,  strong,  rich, 
and  effective  of  the  gods ; therefore  (a  hymn)  to  Indra  and  Agni  the 
Achavaka  ^ recites  at  the  morning  pressing,  for  Indra  and  Agni  took  their 
place  in  it.  Therefore  the  other  Hotrakas  creep  to  the  Sadas  in  front, 
the  Achavaka  behind,  for  being  left  behind  as  it  were  he  is  anxious  to 
follow  after.  Therefore  a Brahman,  skilled  in  the  Rc  verses  and  strong, 
should  perform  the  Achavaka’s  part ; thereby  it  does  not  become  neglected. 

ii.  37  (x.  5).  The  sacrifice  is  a chariot  of  the  gods ; the  Ajya  and  the 
Praiiga  Qastras  are  its  inner  reins ; ^ in  that  with  the  Ajya  he  follows 
in  recitation  the  Pavamana,  with  the  Praiiga  the  Ajya  (Stotra),  verily 
thus  he  separates  the  inner  reins  of  the  chariot  to  prevent  confusion ; in 
imitation  thereof  they  separate  the  inner  reins  of  the  chariot  of  men  to 
prevent  confusion.  His  chariot,  whether  of  the  gods  or  men  does  not  become 
confused  who  knows  thus.  They  say  ‘ As  is  the  Stotra,  so  the  Qastra ; 


' Cf.  TS.  vi.  3.  1.  1 ; iii.  6.  1.  27-29. 

® For  the  ^astra  of  the  Achavaka  see  A^S.  v. 
10.  28 ; ggS.  vii.  13.  1-4  ; Caland  and 
Henry,  L' Aynistoma,  pp.  2C2,  263. 
ii.  87  ’ The  sense  seems  clearly  to  be  that  there 
are  four  reins,  two  foreach  horse,  theouter 
iieing  the  Pavamana  and  Ajya  Stotras, 
the  inner  the  Ajya  and  Praiiga  ^®stras  ; 
the  two  Ajyas  if  joined  would  mean  thus 


that  the  two  reins  (outer  and  inner)  of 
the  horse  won  Id  be  held  together,  whereas 
by  having  Pavamana  and  Ajya,  Ajya  and 
Praiiga,  the  result  is  that  one  hand  holds 
outer  and  inner-,  another  inner  and  outer, 
so  that  the  two  inner  do  not  fall  together. 
Sayana  misses  the  point  by  not  seeing 
that  four  reins  are  referred  to. 


161] 


The  Ajya  Qastra  [ — ii.  38 

the  Samaii  singers  sing  to  verses  for  Soma,  the  purifying;  the  Hotr 
recites  the  Ajya  to  Agni ; how  then  does  he  follow  in  recitation  the  verses 
to  Soma,  the  purifying  ? ’ Soma,  the  purifying,  is  Agni ; that  is  declared 
by  a seer.2  ‘ Agni,  the  seer,  the  purifying  ’ ; therefore  although  he  proceeds 
with  verses  to  Agni,  still  he  follows  in  recitation  the  verses  to  Soma, 
the  purifying.  They  say  ‘ As  is  the  Stotra  so  the  Qastra ; the  Saman 
singers  sing  to  verses  in  Gayatrl ; the  Hotr  recites  the  Ajya  in  Anustubhs ; 
how  then  by  him  are  Gayatris  followed  in  recitation.’  ‘ By  conversion  ’ he 
should  reply.  There  are  seven  Anastubhs ; they  become  eleven  through  the 
first  being  repeated  thrice  and  the  last  thrice ; the  twelfth  is  theViraj  offering 
verse ; not  by  one  syllable  do  metres  change,  nor  yet  by  two.  These  make  up 
sixteen  Gayatri  verses.  Thus  by  him  although  he  proceeds  with  Anustubhs 
are  Gayatris  followed  in  recitation.  ‘ 0 Agni  with  Indra,  in  the  home  of 
the  generous  one  (this  verse  *)  to  Agni  and  Indra  he  uses  as  offering  verse. 
These  two  as  Indra  and  Agni  did  not  conquer  ; being  Agni  and  Indra  they 
did  conquer ; in  that  he  uses  (a  verse)  for  Agni  and  Indra  as  offering  verse 
(it  serves)  for  conquest.  TheViraj  is  of  thirty -three  syllables;  the  gods 
are  thirty- three,  eight  Vasus,  eleven  Rudras,  twelve  Adityas,  Prajapati, 
and  the  vasat  call.  Thus  in  the  very  beginning  of  the  litany  he  makes 
the  deities  sharers  in  the  syllables ; syllable  by  syllable  the  gods  drink  in 
order ; verily  thus  the  gods  delight  in  the  vessel  for  the  gods.  They  say, 
‘ As  is  the  Qastra  so  the  ofiering  verse ; the  Hotr  recites  the  Ajya  to  Agni, 
then  how  does  he  use  (a  verse)  to  Agni  and  Indra  as  offering  verse.’  Be  it 
to  Agni  and  Indra  or  to  Indra  and  Agni,  the  litany  is  connected  with  both 
Indra  and  Agni  through  the  cup  and  the  silent  praise ; with  * 

‘ 0 Indra  and  Agni  come  hither  to  the  pressed  (drink) 

The  delightful  cloud,  for  our  prayers  ; 

Of  it  do  ye  drink,  impelled  by  our  desire  ’ 

the  Adhvaryu  draws  the  cup  for  Indra  and  Agni.  ‘ Bhuk,  Agni,  light, 
light,  Agni;  Indra,  light,  bhuvah,  light,  Indra;  Surya,  light,  light,  svar, 
Surya ; ’ the  Hotr  recites  as  silent  praise  ; therefore  as  is  the  Qastra,  so  is 
the  offering  verse. 

ii.  38  (x.  6).  He  mutters  the  muttering  of  the  Hotr ; ^ thus  he  pours  seed ; 
inaudibly  he  mutters ; inaudible  as  it  were  is  the  pouring  of  seed.  Before 
the  call  he  mutters ; whatever  there  is  after  the  call,  that  belongs  to  the 
Qastra.  To  him  he  calls  as  he  lies  on  all  fours  with  averted  face ; there- 
fore turning  their  backs  quadrupeds  pour  seed  ; when  he  faces  him  who 

» RV.  ix.  66.  20.  ggs.  vii.  2.  1 ; TS.  v.  6.  8.  1,  which  differ 

* RV.  iii.  26.  4.  considerably  in  text  ; see  Scheftelowitz, 

■*  RV.  iii.  12.  1.  ^ Die  Apokryphen  des  Rgveda,  p.  154. 

^ The  Japapraisa  is  laid  down  in  A^S.v.  9. 1 ; 

21  [h.o.s.  jb] 


ii.  38 — ] 


[162 


The  Soma  Sacrifice 

faces  him  he  becomes  two-footed  ; therefore  bipeds  facing  (each  other) 
emit  seed.^  ‘ Father  Matari9van,’  he  says ; the  father  is  the  breath ; 
Matari5van  is  the  breath ; seed  is  the  breath ; thus  he  povtrs  seed,  ‘ Make 
the  lines  unbroken  ’ (he  says) ; what  is  unbroken  is  seed,  for  hence  he 
arises  unbroken.  ‘ May  the  poets  sing  unbroken  litanies  ’ ; the  poets  are 
the  learned ; ‘ May  they  propagate  this  unbroken  seed,’  he  says,  in  effect. 
‘ May  Soma,  All-knower,  guide  the  songs,  Brhaspati  recite  the  litanies  and 
the  exclamations  !’  (he  says) ; Brhaspati  is  the  holy  power.  Soma  the  lordly 
power,  the  songs  and  the  litanies  with  the  exclamations  are  the  Stotras 
and  the  Qastras.  Verily  thus  instigated  by  the  holy  power  divine  and  the 
lordly  power  divine  he  recites  the  litanies.  These  two  are  the  lords  of  in- 
stigation of  all  this  whatever  there  is  here.  What  he  does  without  instigation 
by  these  two  that  is  not  done  ; ‘ He  has  done  what  is  not  done,’  they  say, 
in  blame.  What  is  done  is  done,  what  is  done  is  not  undone  by  him  who 
knows  thus,  ‘ Speech,  life,  of  all  life,  all  life  ’ he  says ; life  is  the  breath  ; 
seed  is  the  breath ; the  womb  is  speech ; thus  having  created  a womb  he 
pours  seed.  ‘ Who  {ka)  will  recite  this  1 He  will  recite  this,’  he  says  ; 
Prajapati  is  who ; verily  thus  he  says  ‘ Prajapati  will  propagate  this.’ 

ii.  39  (x.  7).  After  the  call,  he  recites  the  silent  praise  ; thus  he  develops 
the  seed  poured ; first  is  then  pouring,  then  development.  Inaudibly  he 
recites  the  silent  praise ; inaudible  as  it  were  is  the  pouring  of  seed. 
Secretly  as  it  were  he  recites  the  silent  praise ; ^ secretly  as  it  were  are 
seeds  developed.  Of  six  sentences  he  recites  the  silent  praise ; sixfold  is 
man,  with  six  members ; ^ verily  thus  he  develops  the  self  as  sixfold  and 
of  six  members.  Having  recited  the  silent  praise  he  recites  the  Puroruc ; 
thus  he  propagates  the  seed  when  developed ; first  there  is  development, 
then  birth.  Aloud  he  recites  the  Puroruc,  verily  openly  he  propagates 
him.  He  recites  the  Puroruc  in  twelve  sentences ; the  year  has  twelve 
months ; Prajapati  is  the  year ; he  is  the  propagator  of  all  this.  He  who 
is  the  propagator  of  all  this  propagates  him  with  offspring  and  cattle,  for 
generation.  He  is  propagated  with  offspring,  with  cattle,  who  knows  thus. 
He  recites  the  Puroruc  to  Jatavedas,  with  an  allusion  to  Jatavedas.  They  say, 
‘ Since  the  morning  pressing  is  the  abode  of  Jatavedas,  then  why  at  the 
morning  pressing  does  he  recite  a Puroruc  to  Jatavedas?’  Jatavedas  is 
the  breath,  for  he  knows  of  born  creatures.  Of  so  many  creatures  as  he 
knows,  they  become ; for  how  could  they  exist  of  whom  he  knows  not  ? 
If  one  knows  the  making  of  the  self  in  the  Ajya,  that  is  well  known. 


* Cf.  Levi,  La,  doctrine  du  sacrifice,  p.  107.  well  aa  at  the  end,  when  six  are  to  be 

> See  A^S.  v.  0.  11  : there  is  a pause  after  used. 

each  jijotih  in  the  middle  of  the  three  .ns  * Cf.  TS.  v.  6.  9.  1. 


163]  The  Ajya  Castra  [ — li.  4i 

ii,  40  (x  .8).  ‘ Forward  to  your  god,  Agni,’  he  recitesd  ‘ Forward  ’ is  the 
breath,  for  all  these  creatures  advance  following  after  the  breath ; verily 
thus  he  creates  the  breath,  he  makes  breath  perfect.  ‘ Radiant,  unparalleled,’ 
he  recites ; ® mind  is  radiant,  for  there  is  nothing  prior  to  mind ; verily 
thus  he  creates  mind,  he  makes  mind  perfect.  ‘ He  for  us  protection  for 
our  enjoyment,’  he  recites ; ® protection  is  speech ; therefore  of  one  follow- 
ing him  in  speech  he  says,  ‘ I have  accorded  him  what  has  a protection  ’ ; 
verily  thus  he  creates  speech,  he  makes  speech  perfect.  ‘ Do  thou  aid  us, 
O Brahman  ’ he  recites  ■* ; the  holy  power  is  the  ear,  for  by  the  ear  the  holy 
power  hears,  in  the  ear  does  the  holy  power  find  support ; verily  thus  he 
creates  the  ear,  he  makes  the  ear  perfect.  ‘ He  is  the  holder,  the  sage,  of 
them  ’ he  recites ; ® the  holder  is  inspiration,  for  expiration  here  is 
restrained  by  inspiration  and  departs  not ; verily  thus  he  creates  inspira- 
tion, he  makes  inspiration  perfect.  ‘The  righteous,  of  whom  the  two 
worlds’  he  recites;®  the  right  is  the  eye;  thei’efore  when  two  contend, 
whichever  says  ‘ I actually  have  seen  it  with  my  eye,’  him  men  believe ; verily 
thus  he  creates  the  eye,  he  makes  the  eye  perfect.  ‘ Do  thou  accord  us 
wealth  with  a thousand,  with  offspring,  with  prosperity  he  recites  ^ the 
last  (verse)  as  concluding  verse ; the  self  when  put  together  is  possessed 
of  a thousand,  offspring,  and  prosperity  ; verily  thus  he  creates  the  self  as 
a complex,  he  makes  the  self  as  a complex  perfect.  He  sacrifices  with  an 
oftering  verse ; the  offering  verse  is  acquisition,  prospering  destiny ; verily 
thus  he  creates  a prospering  destiny ,'_he  makes  a prospering  destiny  perfect. 
He  knowing  thus,  having  come  into  being  as  composed  of  the  metres,  the 
deities,  the  holy  power,  immortality,  goes  to  the  gods,  he  who  knows  thus. 
If  one  knows  how  having  come  into  being  as  composed  of  the  metres,  the 
deities  the  holy  power,  immortality,  he  goes  to  the  gods,  that  is  well 
known.  So  with  regard  to  the  self ; now  with  regard  to  the  deities. 

ii.  41  (x.  9).  He  recites  the  silent  praise  as  of  six  clauses  ; the  seasons  are 
six ; verily  thus  he  places  the  seasons  in  order ; he  goes  to  the  seasons. 
He  recites  the  Puroruc  as  of  twelve  clauses ; the  months  are  twelve ; 
verily  thus  he  places  the  months  in  order ; he  goes  to  the  months. 
‘ Forward  to  your  god,  Agni  ’ he  recites^ ; ‘ forward’  is  the  atmosphere,  for  all 
these  creatures  advance  following  the  atmosphere ; verily  thus  he  places  the 
atmosphere  in  order  ; he  goes  to  the  atmosphere.  ‘ Radiant,  unparalleled  ’ 
he  recites ; ^ he  who  yonder  gives  heat  is  radiant,  for  there  is  nothing  that  is 

» RV.  iii.  13.  1.  * RV.  iii.  13.  6. 

2 RV.  iii.  13.  5.  s rv.  iii.  13.  3. 

® RV.  iii.  13.  4.  astna  aydnsi  read  by  Aufrecht  ® RV.  iii.  13.  2. 

is  clearly  right  though  Sayana  had  ''  RV.  iii.  13.  7. 

aydnsi.  So  also  Weber  {Ind.  Stud.  ix.  ii.  41.  ^ RV.  iii.  13.  1. 

265).  2 RV.  iii.  13.  5. 


ii.  41] 


The  Soma  Sacrifice 


[164 


before  him ; verily  thus  he  places  him  in  order  ; he  goes  to  him.  ‘ He  for 
us  protection  for  our  enjoyment  ’ he  recites ; ® Agni  accords  protection  as 
proper  foods ; verily  thus  he  places  Agni  in  order ; he  goes  to  Agni.  ‘ Do 
thou  aid  us,  O Brahman  ’ he  recites ; * the  holy  power  is  the  moon ; verily 
thus  he  places  the  moon  in  order  ; he  goes  to  the  moon.  ‘ He  is  the  holder, 
the  sage,  of  them’  he  recites;®  the  holder  is  Vayu,  for  this  atmosphex’e 
held  by  Vayu  does  not  fall  in;  verily  thus  he  places  Vayu  in  order;  he 
goes  to  Vayu.  ‘ The  righteous  of  whom  the  two  worlds  ’ he  recites ; ® 
the  two  worlds  are  sky  and  earth ; verily  thus  he  places  sky  and  earth  in 
order  ; he  goes  to  sky  and  earth.  ‘ Do  thou  accord  us  wealth  with  a thou- 
sand, with  offspring,  with  prosperity  with  the  last  (verse  '^)  he  concludes  ; 
the  year  as  a complex  possesses  a thousand,  offspring,  and  prosperity ; 
verily  thus  he  places  the  year  as  a complex  in  order ; he  goes  to  the  year 
as  a complex.  He  sacrifices  with  an  offering  verse  ; the  offering  verse  is 
rain  and  lightning,  for  lightning  here  gives  rain  and  proper  food ; verily 
thus  he  places  lightning  in  order ; he  goes  to  the  lightning.  He  who 
knows  this  becomes  thus  composed,  composed  of  the  deities. 


3 RV.  iii.  13.  4. 
« RV.  iii.  13.  6. 
6 RV.  iii.  13.  3. 


8 RV.  iii.  13.  2. 
RV.  iii.  13.  7. 


PANCIKA  III 


The  Soma  Sacrifice  [continued). 
ADHYAYA  I 


The  Praiiga  ^astra. 

iii.  1 (xi,  1).  The  ^ Praiiga  is  a litany  of  the  cups  ; nine  cups  are  drawn  in 
the  morning ; with  nine  (verses)  do  they  sing  in  the  Bahispavamana 
(Stotra) ; when  the  Stoma  has  been  performed,  he  draws  the  tenth ; the 
sound  hin  of  the  other  (verses)  is  the  tenth;  thus  is  there  equality. 
(A  triplet^)  to  Vayu  he  recites;  thereby  has  the  Vayu  (cup)  its  litany. 
(A  triplet*)  to  Indra  and  Vayu  he  recites;  thereby  has  (the  cup)  for  Indra 
and  Vayu  its  litany.  (A  triplet^)  for  Mitra  and  Varuna  he  recites; 
thereby  has  (the  cup)  for  Mitra  and  Varuna  its  litany.  (A  triplet  °)  for 
the  A9vins  he  recites;  thereby  has  (the  cup)  for  the  A5vins  its  litany. 
(A  triplet  ®)  for  Indra  he  recites ; thereby  have  (the  cups)  Qukra  and 
Manthin  litanies.  (A  triplet for  the  All-gods  he  recites  ; thereby  has 
Agrayana  cup  its  litany.  (A  triplet  *)  for  Saras vati  he  recites ; there  is 
no  cup  for  Sarasvati,  but  Sarasvati  is  speech ; whatever  cups  are  drawn 
with  speech,  they  have  all  litanies  recited  for  him,  they  become  possessed 
of  litanies  for  him,  who  knows  thus. 

iii.  2 (xi.  2).  By  the  Praiiga  he  wins  proper  food ; now  various  deities 
are  celebrated  in  the  Praiiga,  difierent  litanies  are  performed  in  the 
Praiiga,  different  kinds  of  food  are  placed  in  the  cups  of  him  who  knows 
thus.  Now  the  Praiiga  is  the  most  related  to  the  self  of  the  litanies  for 
the  sacrificer  as  it  were ; ‘ therefore  it  is  most  to  be  perfected  as  it  were 
by  him,  they  say,  ‘ for  by  it  the  Hotr  makes  him  perfect.’  (A  triplet  ^) 
to  Vayu  he  recites;  therefore  they  say  ‘The  breath  is  Vayu,  seed  is  the 


* AB.  iii.  1-4  and  KB.  xiv.  4 and  5 deal  with 
the  Praiiga  or  second  of  the  Hotr 

at  the  morning  pressing  ; see  A^S.  v.  10; 
99s.  vii.  10 ; Caland  and  Henry,  L'Agni- 
stoma,  pp.  239-241. 

» RvV  i.  2.  1-3. 

» RV.  i.  2.  4-6. 


* RV.  i.  2.  7-9. 

6 RV.  i.  3.  1-3. 

6 RV.  i.  3.  4-6. 

RV.  i.  3.  7-9. 

« RV.  i.  3.  10-12, 


iii.  2.  1 RV.  i.  2.  1-3. 


iii.  2 — ] 


[166 


The  Soma  Sacrijice 

breath ; seed  comes  into  existence  first  when  man  comes  into  existence.’ 
In  that  he  recites  (a  triplet)  to  Visnu,  verily  thus  he  makes  his  breath 
perfect.  (A  triplet  to  Indra  and  Vayu  he  recites ; where  there  is  expira- 
tion, there  is  inspiration  ; in  that  he  recites  (a  triplet)  to  Indra  and  Vayu, 
verily  thus  his  expiration  and  inspiration  he  makes  perfect.  (A  triplet  ^) 
to  Mitra  and  Varuna  he  recites;  therefore  they  say  ‘The  eye  comes  into 
existence  first  when  man  comes  into  existence.’  In  that  he  recites  (a 
triplet)  to  Mitra  and  Varuna,  verily  thus  he  makes  his  eye  perfect. 
(A  triplet  ^)  to  the  A9vins  he  recites ; therefore  they  talk  of  a child  born 
‘ He  is  trying  to  listen  ; he  is  taking  notice.’  In  that  he  recites  (a  triplet) 
to  the  A9vins,  verily  thus  he  makes  his  ear  perfect.  (A  triplet  “)  to  Indra 
he  recites ; therefore  they  talk  of  a child  born,  ‘ He  is  holding  erect  his 
neck,  and  also  his  head  ’ ; in  that  he  recites  (a  triplet)  to  Indra,  verily  thus 
he  makes  his  strength  perfect.  (A  triplet  ®)  to  the  All-gods  he  recites ; 
therefore  a child  born  crawls  on  all  fours,  for  the  limbs  are  connected  with 
the  All-gods;  in  that  he  recites  (a  triplet)  to  the  All-gods,  verily  thus 
he  makes  his  limbs  perfect.  He  recites  (a  triplet  '^)  to  Sarasvati ; therefore 
to  a child  born  speech  comes  last,  for  Sarasvati  is  speech ; in  that  he 
recites  (a  triplet)  to  Sarasvati,  verily  thus  he  makes  his  speech  perfect. 
He  being  born  is  born  from  all  these  deities,  from  all  the  litanies,  from 
all  metres,  from  all  Praiigas,  from  all  pressings,  who  knows  thus  and  for 
whom  knowing  thus  they  recite  thus. 

iii.  3 (xi.  3).  The  Praliga  is  a litany  of  the  breaths ; seven  deities  he 
celebrates ; seven  are  the  breaths  in  the  head ; verily  thus  he  places  the 
breaths  in  the  head.  ‘ Should  he  consider  the  good  or  evil  of  the  sacrificer  ’ 
he  used  to  say,^  ‘ whose  Hotr  he  is  1 ’ He  should  do  to  him  at  this  point 
as  he  may  desire.  If  he  desire  of  a man  ‘ Let  me  deprive  him  of  expira- 
tion’, he  should  recite  (the  triplet)  to  Vayu  for  him  in  confusion  ; a vei*se 
or  a line  he  should  pass  over ; thereby  is  it  confused ; verily  thus  does 
he  deprive  him  of  expiration.  If  he  desire  of  a man  ‘Let  me  deprive 
him  of  expiration  and  inspiration,  he  should  recite  for  him  (the  triplet) 
to  Indra  and  Vayu  in  confusion;  he  should  pass  over  a verse  or  a line; 
thereby  is  it  confused;  verily  thus  he  deprives  him  of  expiration  and 
inspiration.  If  he  desire  of  a man  ‘ Let  me  deprive  him  of  the  eye  ’, 
he  should  recite  for  him  (the  triplet)  to  Mitra  and  V'^aruna  in  confusion ; 
he  should  pass  over  a verse  or  a line ; thereby  is  it  confused ; verily  thus 


2 EV.  i.  2.  4-G. 

3 RV.  i.  2.  7-9. 
* RV.  i.  3.  1 -3. 

RV.  i.  3.  4-G. 
« RV.  i.  3.  7-9. 


^ RV.  i.  3.  10-12. 

' For  the  references  see  .shove  AB.  iii.  1 ;ind 
2.  For  the  sentiment  cf.  L^vi,  La  doctrine 
du  sacrifice,  p.  128.  The  teacher  is  meant. 


167] 


[ — iii.  4 


The  Prailga  (Jastra 

he  deprives  him  of  the  eye.  If  he  desire  of  a man  ‘ Let  me  deprive  him 
of  the  ear  he  should  recite  for  him  (the  triplet)  to  the  A9vins  in  confu- 
sion ; he  should  pass  over  a verse  or  a line ; thereby  is  it  confused  ; verily 
thus  he  deprives  him  of  the  ear.  If  he  desire  of  a man  ‘ Let  me  deprive 
him  of  strength  he  should  recite  for  him  (the  triplet)  to  Indra  in  confu- 
sion ; he  should  pass  over  a verse  or  a line  ; thereby  is  it  confused  ; verily 
thus  he  deprives  him  of  strength.  If  he  desire  of  a man  ‘ Let  me  deprive 
him  of  limbs’,  he  should  recite  for  him  (the  triplet)  to  the  All-gods  in 
confusion  ; he  should  pass  over  a verse  or  a line  ; thereby  is  it  confused  ; 
verily  thus  he  deprives  him  of  limbs.  If  he  desire  of  a man  ‘ Let  me 
deprive  him  of  speech  he  should  recite  for  him  (the  triplet)  to  Sai’asvati 
in  confusion ; he  should  pass  over  a verse  or  a line ; thereby  is  it  confused ; 
verily  thus  he  deprives  him  of  speech.  But  if  he  desire  of  a man  ‘ With 
all  his  members,  with  all  the  self,  let  me  make  him  to  prosper  ’,  verily 
let  him  recite  for  him  thus  in  due  and  proper  order;  verily  thus  he 
makes  him  prosper  with  all  his  members,  with  all  his  self.  With  all  his 
members,  with  all  his  self,  he  prospers  who  knows  thus. 

iii.  4 (xi.  4).  They  say  ‘ As  is  the  Stotra,  so  the  Qastra ; the  Saman  singers 
sing  to  (verses  to)  Agni  the  Hotr  starts  with  one  to  Vayu;  how  does  he 
follow  in  recitation  (verses)  to  Agni  ? ’ These  deities  are  all  forms  of  Agni ; 
in  that  Agni  burns  forward  as  it  were  that  is  his  form  as  Vayu  ; thereby 
he  follows  in  recitation  that  (form)  of  his.*^  Again  in  that  making  two  as 
it  were  he  burns  and  Indra  and  Vayu  are  two,  that  is  his  form  as  Indra 
and  Vayu  ; thereby  he  follows  in  recitation  that  of  his.  Again  in  that  he 
leaps  up  and  down,  that  is  his  form  as  Mitra  and  Varuna;  thereby  he 
follows  in  recitation  that  of  his.  Again  in  that  Agni  is  dread  of  contact, 
that  is  his  form  as  Varuna;  in  that  him  being  dread  of  contact  they 
serve  with  friendliness,  that  is  his  form  as  Mitra;  thereby  he  follows 
in  recitation  that  of  his.  Again  in  that  they  kindle  him  with  both  arms 
from  the  two  fire  sticks  and  the  Alvins  are  two,  that  is  his  form  as  the 
A9vins ; thereby  he  follows  in  recitation  that  of  his.  Again  in  that  with 
loud  noise,  thundering,  and  making  the  sound  ba  ba  bd  he  burns,  whence 
creatures  shudder  away,  that  is  his  form  as  Indra;  thereby  he  follows 
in  recitation  that  of  him.  Again  in  that  him  being  one  they  carry  apart 
in  many  places,  that  is  his  form  as  the  All-gods ; thereby  he  follows  in 
recitation  that  of  him.  Again  in  that  he  burns,  roaring  and  uttering 
speech  as  it  were,  that  is  his  form  as  Sarasvati;  thereby  he  follows  in 
recitation  that  of  his.  So  though  he  begins  with  (a  verse)  to  Vayu,  in 

’ I.  e.  the  Ajya  Stotra  on  RV.  vi.  16.  10-12,  * This  version  is  possibly  correct,  or  iad  = 

For  the  rule  of  consonance  see  TB.  ii.  2.  ‘ thus’ ; ‘thus  with  this  (form^  of  his  he 

6.  3.  imitates  in  recitation  ’. 


iii.  4 — ] The  Soma  Sacrifice  [168 

each  triplet  through  these  deities  he  follows  in  recitation  (the  triplet) 
of  the  Stotra.  Having  recited  the  Vai9vadeva  litany  ^ he  uses  (a  verse) 
to  the  All-gods  as  * offering  verse. 

‘ With  all  the  sweet  Soma  drink, 

O Agni,  with  Indra,  with  Vayu, 

Do  thou  drink  according  to  Mitra’s  laws.’ 

Accoi'ding  to  their  portion  he  thus  delights  the  deities. 


The  Vasat  Call. 


iii.  5 (xi.  5).  The  ^ vasat  call  is  a vessel  of  the  gods ; he  says  the  vasat 
call ; verily  thus  with  a vessel  of  the  gods  he  delights  the  deities.  He 
says  a second  vasat.^  Just  as  in  this  world  men  delight  horses  or  cows 
by  renewed  attention,  verily  so  they  delight  the  deities  by  renewed  atten- 
tion in  that  he  says  the  second  vasat.  ‘ These  fires  they  worship  ’ they  say, 
‘ the  Dhisnyas ; then  why  do  they  offer  in  the  former  (fire),  and  say 
vasat  in  the  former?’  In  that  with  ‘O  Agni,  enjoy  the  Soma’  he  says 
the  second  vasat  call,  thereby  he  delights  the  Dhisnyas.  ‘ They  partake 
of  the  Soma  draughts  when  incomplete,’  they  say  ‘for  whom  he  does 
not  say  the  second  vasat  call;^  what  now  is  the  portion  for  Svistakrt  of  the 
Soma  ? ’ In  that  with  ‘ 0 Agni,  enjoy  the  Soma  ’ he  says  the  second 
vasat  call,  thereby  they  partake  of  the  Soma  draughts  when  complete ; 
this  is  the  Svistakrt  portion  of  the  Soma.  He  says  the  call  vasat. 

iii.  6 (xi.  6).  The  vasat  call  is  a thunderbolt ; he  should  think  of  him 
whom  he  hates  when  about  to  say  the  vasat  call ; verily  in  him  he  places 
the  thunderbolt.  In  the  vasat  call  he  says  (the  word)  ‘ six  ’ ; the  seasons 
are  six ; verily  thus  he  puts  in  order  the  seasons ; the  seasons  he 
establishes;  all  this  whatever  there  is  here  finds  support  through  the 
seasons  finding  support.  He  finds  support  who  knows  thus.  As  to  this 
Hiranyadant  Baida  ^ used  to  say  ‘ These  six  thereby  he  establishes ; sky 
is  established  on  the  atmosphere  ; the  atmosphere  on  the  earth ; the  earth 
on  the  waters ; the  waters  on  truth ; truth  on  the  holy  power  ; the  holy 


» Probably  uktham  here  merely  refers  to  the 
fact  that  the  Praiiga  ^astra  includes  all 
the  gods  ; so  the  Ajya  Stotra  is  called 
ksullaka-vaifvadeva,  the  full  term  Vai- 
<;vadeva  belonging  to  the  ^astra  and 
Stotra  of  the  evening  pressing. 

* RV.  i.  14.  10. 

' GB.  viii.  1-C  follow  AB.  iii.  6-8. 

* The  term  means  that  there  is  said  a second 

vauStat  with  the  words  somasydgne  vlhi  3 


(see  Hillebrandt,  RitiiaUitteratur,  p.  102; 
Caland  and  Henry,  L’ Agnistoma,  p.  234). 
Cf.  Ags.  5.  19 ; ggs.  vii.  3.  6 ; Vait. 
xviii.  10  ; Ap^S.  xix.  S.  1.  The  repetition 
of  the  vatisat  follows  from  A^S.  i.  6.  6 ; 

i.  1.  39,  and  the  words  above  are 
not  the  anuvatatkdra.  It  is  correctly  ex- 
plained by  BR.  vi.  824. 

* See  above  AB.  ii.  28. 
iii.  C.‘  Cf.  AA.  ii.  1.  5 with  Keith’s  note. 


169] 


[ — iii.  8 


The  Vasat  Call 


power  on  fervour.’  All  this  whatever  there  is  here  finds  support  in  these 
supports  finding  support.  He  finds  support  who  knows  thus.  He  says 
vcmsat  as  the  vasat  call;  vau  is  yonder  (sun),  sat  (six)  the  seasons;  verily  thus 
he  places  him  in  the  seasons,  he  establishes  him  in  the  seasons ; whatever 
as  it  were  he  does  to  the  gods,  that  as  it  were  the  gods  do  to  him. 

iii.  7 (xi.  7).  There  are  three  vasat  calls,  the  thunderbolt,  the  hider  of  his 
abode,  the  empty.  The  vasat  call  which  he  makes  aloud  and  forcibly  is  the 
thunderbolt ; it  he  hurls  as  a missile  at  the  rival  who  hates  him  to  lay  him 
low  whom  he  should  lay  low.  Therefore  is  it  the  vasat  to  be  said  by  one 
with  rivals.  That  which  is  even,  continuous,  and  without  loss  of  (part  of) 
the  verse,^  is  the  hider  of  his  abode ; on  it  depend  offspring  and  cattle ; 
therefore  it  is  the  vasat  to  be  said  by  one  desiring  offspring  and  cattle. 
That  one  wherein  the  sat  fails  ® is  the  empty ; he  empties  himself,  he 
empties  the  sacrificer ; the  sayer  of  vasat  becomes  worse,  he  becomes  worse 
for  whom  he  says  vasat.  Therefore  he  should  not  desire  it.  ‘ Should 
he  consider  the  good  and  evil  of  the  sacrificer  he  used  to  say,  ‘ whose 
Hotr  he  is  ? ’ He  should  do  to  him  herein  as  he  may  desire.  If  he  desire 
of  a man  ‘ As  he  has  been  before  sacrificing,  so  let  him  be  after  sacrificing  ’, 
he  should  say  the  vasat  call  for  him  as  he  recites  the  Rc  for  him ; verily 
thus  he  makes  him  the  same.  If  he  desire  of  a man  ‘ Let  him  be  worse 
having  recited  the  Rc  for  him  in  a more  raised  tone  he  should  say  the 
vasat  call  in  a more  depressed  tone;  verily  thus  he  makes  him  worse. 
If  he  desire  of  a man  ‘ May  he  be  better  ’,  having  recited  the  Rc  for  him 
in  a more  depressed  tone,  he  should  say  the  vasat  call  in  a more  raised 
tone;  from®  prosperity  he  places  him  in  prosperity.  The  vasat  is  said 
continuously  with  the  Re,^  for  continuity ; he  is  united  with  offspring  and 
cattle  who  knows  thus. 

iii.  8 (xi.  8).  He  should  meditate  on  the  deity  for  whom  the  oblation  is 
taken  when  about  to  say  the  vasat ; verily  thus  openly  he  delights  the 
deities ; before  all  eyes  he  sacrifices  to  the  deity.  The  vasat  call  is  a 
thunderbolt ; it  shines  when  hurled  if  not  appeased.  Of  it  not  every  man 
as  it  were  knows  the  appeasing  nor  the  support.  From  it  even  now  there 
is  often  as  it  were  death.  The  appeasing  of  it,  the  support  is  ‘ Speech  ^ ’. 


' I.  e.  without  the  loss  of  the  last  syllable  of 
the  Rc  merged  in  the  om.  See  n.  4. 

* Sayana  says  that  sat  = vasat  and  the  loss  is 
in  a low  pronunciation.  The  sense  seems 
to  be  that  the  sat  is  lost  through  imperfect 
utterance. 

’ frtye  Sayana,  but  friyah  seems  at  least  as 
probable.  For  the  mode  of  pronunciation 
22  [h.0.8.  ss] 


see  A9S.  i.  5.  6 ; 99^.  i.  1.  34,  35  (which 
allows  samo  vd). 

* Whether  with  Pluti  or  not,  99®- 
43.  _ 

iii.  8.  * A9S.  i.  5.  17  : vdg  ojah  saha  ojo  mayi 
prarMpanau',  99®-  ^ slightly 

different  form. 


[170 


iii.  8 — ] The  Soma  Sacnjice 

Therefore  after  each  vasat  call  he  should  recite  as  accompaniment 
‘ Speech  ’ ; appeased  it  injures  him  not.  With  ‘ O vasat  call,  do  not  injure 
me ; let  me  not  injure  thee ; with  the  great  I invoke  mind,  with  cross- 
breathing body;  thou  art  a support;  win  support;  make  me  attain 
support  ’ he  should  accompany  the  vasat  call.  As  to  that  he  * used  to  say 
‘ That  is  long,  yet  it  is  impotent.  With  “ Force,  strength,  force  ” he  should 
accompany  the  vasat  call ; force  and  strength  are  the  two  dearest  forms 
of  the  vasat  call ; verily  thus  he  unites  it  with  its  abode ; with  a dear 
abode  does  he  prosper  who  knows  thus.’  The  vasat  call  is  speech  and 
expiration  and  inspiration ; they  depart  when  each  vasat  call  has  been 
said.  Them  he  should  accompany  with  ‘ Speech,  force,  strength,  force, 
in  me  expiration  and  inspiration  ’ ; verily  doth  the  Hotr  establish  speech 
and  expiration  and  inspiration  in  the  self,  with  a full  life,  for  fvdlness  of 
life ; a full  life  he  lives  who  knows  thus.® 

iii.  9 (xi.  9).  The  sacrifice  went  away  from  the  gods ; they  sought  to  start 
it  up  with  the  directions;  in  that  they  sought  to  start  it  up  with  the 
directions,  that  is  why  the  directions  have  their  name  (praisa).  It  they 
made  radiant  with  the  Puroruces ; that  is  why  the  Puroruces  have  their 
name.  It  they  found  on  the  altar;  in  that  they  found  it  on  the  altar, 
that  is  why  the  altar  has  its  name  (vedi).  It,  when  found,  they  drew  off' with 
drawing  (cups) ; in  that  they  drew  it  off  with  drawing  (cups),  that  is  why 
the  cups  have  their  name  (graha).  Having  found  it  they  made  it  known 
by  Nivids ; in  that  having  found  it  they  made  it  known  {nyavedayan) 
by  Nivids,  that  is  why  Nivids  have  their  name.  He  who  seeks  what  is 
lost  desires  something  great  or  small;  of  the  two  he  who  desires  the 
greater  has  the  better  desire ; he  who  knows  the  directions  as  ever  greater, 
knows  them  better,  for  the  directions  are  a seeking  for  what  is  lost ; there- 
fore standing  bent  forward  ^ he  gives  directions. 


The  Nivids. 

iii.  10  (xi.  10).  The  Nivids  are  the  embryos  of  the  litanies ; in  that  they 
are  inserted  before  the  litanies  at  the  morning  pressing,  therefore  embryos 
are  deposited  at  the  back  and  come  into  being  at  the  back.  In  that  they 
are  inserted  in  the  middle  at  the  midday,  therefore  embryos  are  held  in 
the  middle.  In  that  they  are  placed  at  the  end  at  the  third  pressing, 

’ I.  e.  as  Kausitaki  is  often  cited  in  the  KB.,  * The  reason  given  by  Skyana  is  (1)  in  respect 
so  Aitareya  is  thus  meant  in  the  AB.  as  to  a father  or  teacher  or  (2)  as  a mode 

There  is  no  Ui  to  end  the  quotation.  of  concealment  in  finding  a lost  article  : 

® The  beginning  of  the  chapter  is  found  also  obviously  (3)  stooping  to  seek  what  is  lost 

in  Y&ska,  Nirukta,  viii-  22.  is  possible. 


171] 


The  Nivids 


[ — iii.  11 


therefore  offspring  are  bom  downward  thence,  for  generation.  He  is 
propagated  with  offspring  and  cattle  who  knows  thus.  The  Nivids  are 
the  ornaments  ’ of  the  litanies ; in  that  they  are  inserted  at  the  morning 
pressing  before  the  litanies,  that  is  as  if  one  were  to  make  a decoration 
in  the  upper  part  of  the  warp ; in  that  they  are  inserted  in  the  middle 
at  the  midday,  that  is  as  if  one  were  to  make  a decoration  in  the  middle  ; 
in  that  they  are  inserted  at  the  end  at  the  third  pressing,  that  is  as  if 
one  were  to  make  a decoration  in  the  lower  part  of  the  warp.  On  all 
sides  he  shines  with  the  decoration  of  the  sacrifice  who  knows  thus. 

iii.  11  (xi.  11).  The  Nivids  are  deities  connected  with  the  sun;  in  that 
they  are  inserted  before  the  litanies  at  the  morning  pressing,  in  the  middle 
at  the  midday  pressing,  at  the  end  at  the  third  pressing,  verily  thus  they 
follow  the  course  of  the  sun.  By  quarters  the  gods  gathered  together  the 
sacrifice;  thereby  by  sentences  are  the  Nivids  recited.  In  that  the  gods 
gathered  together  the  sacrifice,  therefore  the  horse  came  into  being ; there- 
fore they  say  ‘ A horse  should  he  give  to  the  reciter  of  Nivids  ’ ; that  boon 
indeed  do  they  give.  He  should  not  pass  over  a sentence  of  the  Nivid ; 
if  he  were  to  pass  over  a sentence  of  the  Nivid,  he  would  make  a break  in 
the  sacrifice;  as  the  break  in  the  sacrifice  grows  the  sacrifice!’  becomes 
worse.  Therefore  should  he  not  pass  over  a line  of  the  Nivid.  He  should 
not  invert  two  sentences  of  the  Nivid ; if  he  were  to  invert  two  sentences 
of  the  Nivid,  he  would  confuse  the  sacrifice ; the  sacrificer  would  be  confused. 
Therefore  he  should  not  invert  two  sentences  of  the  Nivid.  He  should  not 
unite  two  sentences  of  the  Nivid ; if  he  were  to  unite  two  sentences  of  the 
Nivid,  he  would  contract  the  life  of  the  sacrifice,  the  sacrificer  would  be 
likely  to  die.  Therefore  he  should  not  unite  two  sentences  of  the  Nivid. 
‘Forward  this  holy  power;  forward  this  lordly  power,’  these  two  only 
should  he  unite,  to  unite  the  lordly  power  with  the  holy  power ; therefore 
are  the  lordly  and  the  holy  powers  united.  He  should  not  go  beyond  (a  hymn) 
of  three  or  four  verses  for  inserting  a Nivid ; each  single  sentence  of  a Nivid 
is  a counterpart^  to  a verse,  (even)  to  a hymn;  therefore  one  must  not  go 
beyond  (a  hymn)  of  three  or  four  verses  for  inserting  a Nivid,  for  by  the 
Nivid  in  itself  the  Stotra  is  exceeded  in  recitation.  Having  left  one  (verse) 
over  should  he  insert  a Nivid  at  the  third  pressing ; if  he  were  to  insert  having 
left  two  over,  he  would  injure  the  propagative  power ; thus  he  would  deprive 
people  of  embryos ; therefore  having  left  one  only  over,  he  should  insert 
a Nivid  at  the  third  pressing.  He  should  not  go  past  the  Nivid  with  the 

’ pefdh  and  pefas  in  one  passage  are  curious,  sense  must  be  that  he  is  to  use  no  hymn 

but  no  doubt  the  desire  to  represent  of  3 or  4 verses  for  a Nivid.  This  cannot 

nividah  more  accurately  is  the  cause.  be  correct.  Sayana  holds  that  no  shorter 

iii.  11.  1 Haug  against  Sayana  takes  that  the  hymn  is  to  be  used. 


iii.  11 — ] The  Soma  Sacrifice  [172 

hymn ; if  with  a hymn  he  goes  past  the  Nivid,  he  should  not  return  there ; 
verily  that  stays  in  its  place ; having  taken  another  hymn  of  the  same  deity 
and  metre  he  should  insert  in  it  the  Nivid.  ‘ Let  us  depart  not  from  the 
way  ’ he  recites  ^ before  the  hymn ; he  goes  from  the  way  who  is  confused 
at  the  sacrifice.  ‘ Not  from  the  sacrifice  with  Soma,  O Indra  ’ (he  says) ; 
verily  thus  he  falls  not  away  from  the  sacrifice.  ‘ May  not  evil  spirits  stand 
within  us  ’ (he  says) ; verily  thus  he  smites  away  those  who  plot  evil. 

‘ That  which  accomplisheth  the  sacrifice 
The  web  spread  out  among  the  gods, 

May  we  accomplish,  when  offered  ’ 

(he  says  ®).  The  web  is  offspring ; verily  thus  he  secures  oflfspring  for  him 
(he  says^).  ‘Mind  we  invoke  with  Soma  for  Nara9ansa’  (he  says^);  by 
mind  the  sacrifice  is  carried  on,  by  mind  it  is  performed.  This  here  is  the 
expiation. 


ADHYAYA  II 


The  Marutvatlya  ^astra. 


iii.  12  (xii.  1).  ‘The^  subjects  of  the  gods  must  be  brought  into  order’ 
they  say,  ‘ The  metre  must  be  made  to  rest  on  the  metre.’  ‘ Let  us  two  praise  ’ 
is  his  call  of  three  syllables  at  the  morning  pressing ; ‘ Let  us  recite,  O divine 
one’  is  the  Adhvaryu’s  response  in  five  syllables;  that  makes  up  eight 
syllables ; the  Gayatrl  has  eight  syllables ; verily  they  place  the  Gayatri  in 
front  at  the  morning  pressing.  ‘ The  hymn  hath  been  recited  ’ he  says,  having 
recited,  in  four  syllables;  ‘Yes,  reciter  of  hymns’  replies  the  Adhvaryu 
in  four  syllables ; that  makes  up  eight  syllables ; the  Gayatri  has  eight 
syllables ; verily  thus  they  place  the  Gayatri  on  both  sides  at  the  morning 
pressing.  ‘ O Adhvaryu,  let  us  two  recite  ’ is  his  call  of  six  syllables  at  mid- 
day ; ‘Let  us  recite,  O divine  one  ’ the  Adhvaryu  replies  in  five  syllables ; that 
makes  up  eleven  syllables ; the  Tristubh  has  eleven  syllables ; verily  thus 
they  place  the  Tristubh  in  front  at  the  midday  (pressing).  ‘ The  hymn  hath 
been  uttered  to  Indra’  he  says,  having  recited,  in  seven  syllables;  ‘Yes, 
reciter  of  hymns  ’ replies  the  Adhvaryu  in  four  syllables ; that  makes  up 
eleven  syllables ; the  Tristubh  has  eleven  syllables ; verily  thus  they  place 


» RV.  X.  57. 

» RV.  X.  67.  2. 

< RV.  X.  67.  3. 

> For  the  calls  and  replies  see  KB.  xiv.  3 ; 
Caland  and  Henry,  V Agnistoma,  p.  232  ; 
Weber,  Ind.  Stud.  x.  86.  They  are  to  be 
8,  11,  and  12  syllables  at  the  three 


pressings  in  order.  The  calls  are  all 
clearly  mutilated  forms  from  fa/is  with 
om.  Cf.  also  TS.  iii.  2.  9 ; GB.  viii.  10 
imitates  as  usual.  Hillebrandt  {Ritual- 
litteralur,  p.  104)  sees  in  daiva  a corruption 
of  inodtva. 


173] 


11  ie  Marutvatlya  Qastra  [ — iii.  14 

the  Tristubh  on  both  sides  at  the  midday  (pressing).  ‘ O Adhvaryu,  so  let 
us  two  recite  ’ is  his  call  of  seven  syllables  at  the  third  pressing ; ‘ Let  us 
recite,  O divine  one  ’ the  Adhvaryu  replies  in  five  syllables ; that  makes 
up  twelve  syllables;  the  Jagati  has  twelve  syllables;  verily  thus  they 
place  the  Jagati  in  front  at  the  third  pressing.  ‘The  hymn  hath  been 
uttered  to  Indra,  to  the  gods  ’ he  says,  having  recited,  in  eleven  ^ syllables ; 
‘ Yes  ’ replies  the  Adhvaryu  in  one  syllable ; that  makes  up  twelve  syllables  ; 
the  Jagati  has  twelve  syllables ; verily  thus  they  place  the  Jagati  on  both 
sides  at  the  third  pressing.  Seeing  this  the  seer  declares  it  a verse, ^ 

‘ That  the  Gayatri  is  deposited  on  the  Gayatrl, 

Or  that  they  fashioned  the  Tristubh  from  the  Tristubh, 

Or  that  the  Jagati  Pada  is  placed  on  the  Jagati, 

They  who  know  this  obtain  immortality.’ 

Verily  thus  metre  on  metre  he  establishes.  The  subjects  of  the  gods  he 
sets  in  order  who  knows  thus. 

iii.  13  (xii.  2).  Prajapati  assigned  to  the  gods  the  sacrifice  and  the  metres 
in  portions.  He  allotted  the  Gayatri  at  the  morning  pressing  to  Agni  and 
the  Vasus,  the  Tristubh  to  Indra  and  the  Rudras  at  the  midday  (pressing), 
the  Jagati  to  the  All-gods,  and  the  Adityas  at  the  third  pressing.  Now, 
the  metre  that  was  his  own,  the  Anustubh,  he  pushed  out  to  the  end  to 
the  office  of  the  Achavaka;  she,  the  Anustubh,  said  to  him  ‘ Assuredly  thou 
art  the  worst  of  the  gods  whose  own  metre  I am  and  who  yet  hast  pushed 
me  to  the  end  to  the  office  of  the  Achavaka.’  This  he  recognized ; he  took 
his  own  Soma  offering;  he  brought  the  Anustubh  round  to  the  very 
beginning  in  his  own  Soma  offering ; therefore  the  Anustubh  is  employed 
at  the  very  beginning  of  all  the  pressings.  The  very  first  does  he  become, 
pre-eminence  doth  he  attain,  who  knows  thus.  He  arranged  this  in  his  own 
Soma  offering ; therefore  whenever  it  falls  under  the  power  of  the  sacrificer 
the  sacrifice  is  in  order ; (all)  is  in  order  for  that  people  when  a sacrificer 
knowing  thus  has  power. 

iii.  14  (xii.  3).  Agni  was  the  Hotr  of  the  gods  ^ ; for  him  death  waited  in 
the  Bahispavamana  (Stotra) ; he  began  the  Ajya  (Qastra)  with  an  Anustubh  ; 
verily  thus  he  evaded  death.  For  him  it  waited  in  the  Ajya  (Stotra) ; he 
began  with  the  Prauga ; verily  thus  he  evaded  death.  For  him  it  waited  in 
the  Madhyaihdina  Pavamana ; he  began  the  Marutvatlya  with  an  Anustubh ; 
verily  thus  he  evaded  death.  For  him  it  could  not  wait  in  the  Brhati  verses 
in  the  midday  (pressing) ; the  Brhati  verses  are  the  breaths ; verily  thus  it 

^ But  there  are  only  ten,  oven  with  the  berg,  Prolegomena,  p.  376)  devebhi{y'jah. 

necessary  break  of  Sandhi,  avdci  may  be  * RV.  i.  164.  23. 
read,  but  far  more  probably  (see  Olden-  ‘ Cf.  KB.  xv.  5. 


[174 


iii.  14 — ] The  Soma  Sacrifice 

could  not  penetrate  the  breaths.  Therefore  at  the  midday  pressing  Hotr 
begins  with  a strophe  in  Brhati ; the  Brhati  verses  are  the  breaths ; verily 
thus  he  begins  with  reference  to  the  breaths.  For  him  it  waited  in  the 
third  Pavamana ; he  began  the  Vai9vadeva  (Qastra)  with  an  Anustubh ; 
verily  thus  he  evaded  death.  For  him  it  waited  in  the  Yajnayajniya;  he 
began  the  Agnimaruta  (^astra)  with  (a  triplet)  for  V ai9vanara ; verily  thus 
he  evaded  death.  That  for  Vai9vanara  is  a thunderbolt,  the  Yajnayajniya 
is  a support ; verily  thus  by  the  thunderbolt  he  drives  away  death  from  the 
support.  He  having  unloosened  all  the  nets,  all  the  posts,  of  death,  was 
released  in  safety ; in  safety  verily  is  the  Hotr  released  with  full  life,  for 
fullness  of  life ; a full  life  he  lives  who  knows  thus. 

iii.  15  (xii.  4).  Indra  ^ having  slain  Vrtra,  thinking  ‘ I have  not  laid  (him) 
low  ’,  went  to  the  further  distances ; to  the  very  furthest  distance  he  went ; 
the  very  furthest  distance  is  the  Anustubh ; the  Anustubh  is  speech.  He, 
having  entered  speech,  lay  there ; him  all  creatures  severally  searched  for. 
Him  on  the  previous  day  the  fathers  found,  on  the  second  day  the  gods. 
Therefore  on  the  previous  day  is  offering  made  to  the  fathers,  on  the  second 
day  they  sacrifice  to  the  gods.  They  said,  ‘ Let  us  press ; so  assuredly  most 
quickly  will  he  come  to  us.’  They  pressed  ; with  ^ ‘ Thee  like  a car  for  aid  ’ 
they  turned  him  towards  (them) ; at  (the  verse  ^)  praising  the  pressed  (drink)  j 
‘ This  drink,  O bright  one,  is  pressed  ’ he  became  revealed  to  them.  With  * 
‘ O Indra,  come  nearer  ’ they  brought  him  into  the  midst ; with  a sacrifice 
to  which  Indra  has  come  he  sacrifices,  with  a sacrifice  possessing  Indra  he 
prospers,  who  knows  thus. 

iii.  16  (xii.  5).  When  Indra  had  slain  Vrtra  all  the  deities  left  him,  thinking 
‘ He  has  not  laid  (him)  low  ’ ; the  Maruts  only,  his  true  comrades,  did  not 
leave ; the  Maruts,  true  comrades,  are  the  breaths ; the  breaths  did  not  then 
leave  him.  Therefore  this  unchanging  Pragatha^  containing  (the  word) 
‘ true  friend  ’ is  recited,  ‘ Hither,  O true  friend,  with  true  friends.’  Even  if 
here  onwards  a recitation  to  Indra  is  recited,  the  whole  is  the  Marutvatiya, 
if  this  unchanging  Pragatha  is  recited,  containing  (the  word)  ‘ true  friend  ’, 
‘ Hither,  O true  friend,  with  true  friends.’ 

iii,  17  (xii.  6).  He  recites  a Pragatha  ^ to  Brahmanaspati ; with  Brhsispati 
as  Purohita  the  gods  conquered  the  world  of  heaven,  and  conquered  in  the 


* AB.  iii.  12-14  contains  introductory  matter ; 
16-21  and  KB.  xv.  2 and  3 deal  with  the 
Marutvatiya  ^Jastra,  the  first  of  the  mid- 
day pressing  ; see  A^S.  v.  14  ; vii. 

()-25 ; viii.  16 ; Caland  and  Henry, 
L’Agniftoma,  pp.  299-304.  For  this 
chapter  cf.  TS.  ii.  5.  3.  6 ; 9^B.  i.  6.  4.  1. 

^ RV.  viii.  68.  1. 


3 RV.  viii.  2.  1. 

< RV.  viii.  53.  6. 
iii.  16.  3 RV.  viii.  63.  6 and  6. 
iii. 17.  * ThePavamanaiscomposedof3Gayatri 
verses,  SV.  ii.  22-24  ; 2 Brhati,  ii.  25, 
26;  and  3 Tristubli,  ii. 27-29.  The  Brhati 
and  Gayatri  verses  are  made  up  to  6 each, 
2 Brhatis  as  usual  being  made  to  give  3. 


175]  The  Marutvatlya  ^astra  [ — iii,  18 

world.  Verily  so  also  the  sacrificer  with  Brhaspati  as  Purohita  conquers 
the  world  of  heaven  and  conquers  in  the  world.  These  two  Pragathas, 
though  not  being  chanted,  are  recited  with  repetitions.  They  say  ‘ Seeing 
that  nothing  which  is  not  chanted  is  recited  with  a repetition,  then  how  are 
these  two  Pragathas,  which  are  not  chanted,  recited  with  repetitions  ? ’ The 
Marutvatlya  is  the  litany  of  the  Pavamana  (Stotra) ; there  they  chant  to 
six  Gayatri  verses,  six  Brhati  verses,  and  three  Tri.stubh  verses  ; this  is  the 
midday  Pavamana,  in  the  Pahcada9a  (Stoma),  with  three  metres.  They  say 
‘ How  is  this  midday  Pavamana,  in  the  Pancada^a,  with  three  metres 
followed  in  recitation  ? ’ The  two  last  verses  of  the  strophe  are  in  Gayatri, 
the  antistrophe  is  in  Gayatri  ^ ; by  these  the  Gayatri  verses  are  followed  in 
recitation ; by  the  two  Pragathas  the  Brhati  verses  are  followed  in  recita- 
tion. In  these  Brhati  verses  the  Saman  singers  chant  with  repetitions  with 
the  Raurava  and  Yaudhajaya  (Samans);^  therefore  these  two  Pragathas, 
though  not  chanted,  are  recited  with  repetitions ; thus  with  the  Qastra  he 
follows  the  Stotra.  By  the  inserted  verses  in  Tristubh  * and  the  Tristubh 
Nivid  insertion®  the  Tristubh  verses  by  him  are  followed  in  recitation. 
Thus  indeed  is  the  midday  Pavamana  in  the  Pancada5a  with  three  metres 
followed  in  recitation  by  him  who  knows  thus. 

iii.  18  (xii.  7).  He  recites  the  inserted  verses ; by  the  inserted  verses  Praja- 
pati  milked  from  these  worlds  whatever  desire  he  desired ; by  means  of  the 
inserted  verses  he  milks  from  these  worlds  whatever  he  desires,  who  knows 
thus.  Now  as  to  these  inserted  verses,  whenever  the  gods  observed  a breach 
in  the  sacrifice  that  they  closed  up  by  the  inserted  verses ; that  is  why  the 
inserted  verses  have  their  name.  With  a sacrifice  wdthout  breach  does  he 
sacrifice  who  knows  thus.  Now  as  to  these  inserted  verses,  the  inserted 
verses  are  the  sewing  of  the  sacrifice ; just  as  one  continues  putting  together 
a garment  with  a needle,  so  does  he  continue  with  these  putting  together 
the  breach  in  the  sacrifice  who  knows  thus.  Further  as  to  the  inserted 
verses,  the  inserted  verses  are  the  recitations  for  the  Upasads ; ‘ Agni  is  the 
leader’  (he  says^) ; the  first  Upasad  is  connected  with  Agni;  of  that  this  is 
the  recitation.  ‘ Thou  with  insight,  0 Soma  ’ (he  says  ; the  second  Upasad 
is  connected  with  Soma ; of  that  this  is  the  recitation.  ‘ They  swell  the 
waters  ’ (he  says  ®) ; the  third  Upasad  is  connected  with  Visnu  ; of  that  this 
is  the  recitation.  So  much  space  as  by  sacrifice  with  the  Soma  sacrifice  he 


’ RV.  viii.  68.  1-3,  and  2.  1-3  for  antistrophe. 
The  two  Pragathas  are  RV.  viii.  53.  5,  6 ; 
i.  40.  5,  6. 

* These  are  those  to  which  SV.  ii.  25  and  26 

are  sung  ; cf.  Simon,  Puspa  Sutra,  p.  759. 

* See  AB.  iii.  18. 


’ See  AB.  iii.  19. 

^ RV.  iih  20.  4.  In  §§  3,  5,  6 ad  Jin.  new 
clauses  should  begin  with  yad  and  not  as 
in  Aufrecht. 

2 RV.  i.  91.  2. 
s RV.  i.  64.  6. 


iii.  18—] 


[176 


The  Soma  Sacrifice 

conquers,  that  he  conquers  with  each  Upasad  who  knows  thus  and  who 
knowing  thus  recites  the  inserted  verses.  As  to  this  some  hold ‘You  the 
great’  should  he  recite;^  saying  ‘We  know  that  this  (verse)  is  recited 
among  the  Bharatas.’  That  is  not  to  be  regarded.  If  he  were  to  recite  it, 
Parjanya  would  be  liable  not  to  rain.®  ‘ They  swell  the  waters  ’ only  he  should 
recite ; that  line  has  rain  in  it ; it  mentions  the  Maruts  in  ‘ Maruts  and 
contains  (the  word)  ‘ lead  ’ in  ‘ Like  a steed  to  make  rain  they  lead  about  ’ ; 
that  which  has  (the  word)  ‘lead’  has  the  word  ‘stride’;  that  which  has 
‘ stride  ’ is  connected  with  Visnu ; ‘ The  strong  one  ’ (he  says) ; the  strong 
one  is  Indra.  In  this  (verse)  there  are  four  clauses,  referring  respectively 
to  rain,  the  Maruts,  Visnu,  and  Indra.  This  verse  which  has  its  place  in 
the  third  pressing  is  recited  at  the  midday  (pressing) ; therefore  the  cattle 
of  the  Bharatas  now  spend  the  evening  in  the  cattle-ground,  and  at  the 
midday  come  up  to  the  cattle-shed.®  It  is  in  Jagati,  for  cattle  are  connected 
with  the  Jagati;  the  midday  is  the  self  of  the  sacrificer;  thus  he  confers 
cattle  on  the  sacrificer. 

iii.  19  (xii.  8).  He  recites  a Pragatha^  to  the  Maruts;  the  Maruts  are  cattle ; 
the  Pragatha  is  cattle ; (it  serves)  to  win  cattle.  ‘ Thou  hast  been  horn 
dread,  for  impetuous  strength  ’,  this  hymn  ^ he  recites.  This  hymn  is 
a propagation  of  the  sacrificer ; the  sacrificer  by  it  he  propagates  from  the 
sacrifice  as  the  birthplace  of  the  gods.  It  is  a bringer  of  victory  ; he  gains 
victory  and  is  victorious.  It  is  by  Gauriviti.  Gauriviti  Qaktya  went  nearest 
to  the  world  of  heaven  ; he  saw  this  hymn  ; with  it  he  conquered  the  world 
of  heaven.  Verily  so  also  the  sacrificer  with  this  hymn  conquers  the  world 
of  heaven.  Having  recited  half  its  (verses),  leaving  half  over,  he  places 
a Nivid  in  the  middle ; the  Nivid  is  a mounting  to  the  world  of  heaven ; 
the  Nivid  is  a ladder  to  the  world  of  heaven.  It  he  should  recite  climbing 
up  as  it  were ; and  he  should  take  hold  ® of  the  sacrificer  who  is  dear  to 
him.  So  for  one  desiring  the  heaven.  Now  for  one  practising  witchcraft. 
If  he  desire  ‘ May  I smite  the  people  by  the  lordly  power  ’ thrice  should  he 
here  separate  with  the  Nivid  the  recitation  of  the  hymn;  the  Nivid  is  the 
lordly  power,  the  hymn  the  people ; verily  thus  by  the  lordly  power  he 
smites  the  people.  If  he  desire  ‘May  I smite  the  lordly  power  by  the 
people  ’,  thrice  should  he  here  divide  the  Nivid  in  recitation  by  the  hymn ; 
the  Nivid  is  the  lordly  power,  the  hymn  the  people ; verily  thus  he  .smites 
the  lordly  power  by  the  people.  But  if  he  desire  ‘ On  both  sides  let  me 

* RV.  ii.  34.  11.  Rend  abhivyd°  ; cf.  p.  86.  ’ RV.  x.  73.  The  word  is  really  inserted  after 

® The  constr.  is  as  in  AB.  iii. 48  ; PB.  xvi.  1.5.9.  v.  6 of  the  11  verses  ; A^S.  v.  14.  20. 

* Against  the  time  of  heat,  as  S&yana  ex-  ’ I.  e.  he  should  hold  him  while  imitating 

plains  ; see  Vedic  Index,  i.  232.  the  climbing  of  a ladder,  by  puffing 

' RV.  viii.  89.  3 and  4.  vigorously  as  Sayana  says. 


177] 


[ — iii.  20 


The  Marutvatlya  Qastra 

sever  him  from  the  people  he  should  here  on  both  sides  of  the  Nivid  utter 
the  call ; on  both  sides  thus  he  cuts  him  off  from  the  people.  So'*for  one 
practising  witchcraft,  but  the  other  way  for  one  desiring  heaven.  ‘ The 
birds,  fair  winged,  have  approached  Indra’,  with  this  last  (verse*)  he 
concludes ; ‘ the  Priyamedhas,  the  seers,  seeking  aid ; do  thou  unroll  the 
darkness  ’ (he  says).  The  darkness  by  which  he  deems  himself  surrounded 
that  should  he  approach  in  mind ; that  from  him  is  removed.  ‘ Fill  the  eye  ’, 
with  this  he  should  rub  his  eyes ; possessed  of  sight  until  old  age  becomes 
he  who  knows  thus.  ‘ Release  us  that  are  bound  as  it  were  with  a net  ’ 
(he  says) ; a net  is  snares ; verily  thus  he  says  ‘ Release  us  being  bound 
from  a snare  as  it  were 

iii.  20  (xii.  9).  Indra',  being  about  to  slay  Vrtra,  said  to  all  the  deities 
‘ Do  ye  support  me ; do  ye  call  to  me.’  ‘ Be  it  so  ’ (they  replied).  They 
ran  forward  to  slay.  He  perceived  ‘ They  are  running  hither  to  slay  me  ; 
well,  let  me  terrify  them.’  Against  them  he  breathed  forth ; before  his 
snorting  in  haste  all  the  gods  ran  away,  but  the  Maruts  did  not  abandon 
him ; saying  ‘ Smite,  0 blessed  one ; strike,  show  thy  strength  ’ they 
supported  him.  Seeing  this  the  seer  declares  ^ 

‘ Before  the  snorting  of  Vrtra  in  haste, 

All  the  gods,  thy  comrades,  abandoned  thee : 

With  the  Maruts,  0 Indra,  be  there  friendship  for  thee  ; 

Then  shalt  thou  conquer  every  foe.’ 

He  perceived  ‘ These  indeed  are  my  friends ; they  showed  me  love ; well, 
let  me  give  them  a share  in  this  litany.’  He  gave  them  a share  in  this 
litany ; to  that  time  both  litanies  were  his  only.  He  draws  the  cup  for  the 
Maruts,  he  recites  the  Pragatha  to  the  Maruts,  he  recites  the  hymn  to  the 
Maruts,  he  inserts  the  Nivid  to  the  Maruts ; this  is  the  portion  of  the  Maruts. 
Having  recited  the  litany  to  the  Maruts,  he  uses  (a  verse)  to  the  Maruts  as 
offering  verse  ; thus  in  due  portion  he  delights  the  deities. 

‘ Those  who  magnified  thee,  0 bounteous  one,  at  the  slaying  of  the  serpent, 
Those  who,  O lord  of  the  bays,  at  the  affair  with  ^ambara,  the  cattle  foray. 
Those  who  now,  the  sages,  rejoice  with  thee, 

In  union  with  the  Maruts,  drink,  O Indra,  the  Soma  ’ 

(he  says^).  Wherever  with  them  he  conquered,  wherever  he  showed  his 
strength,  thus  by  mentioning  that  also  he  makes  them  share  the  Soma 
drink  with  Indra. 

‘ RV.  X.  73.  11. 

' Cf.  KB.  XV.  2. 

23  [h.o.*.  it] 


» RV.  viii.  96.  7. 
» RV.  iii.  47.  4. 


[178 


iii.  2l]  The  Soma  Sacrifice 

iii.  21  (xii.  10)  Indra,’  having  slain  Vrtra,  having  won  all  victories,  said  to 
Prajapati  ‘ Let  me  be  what  thou  art ; let  me  be  great.’  Prajapati  replied, 

‘ Then  who  am  I ? ’ ‘ Even  that  which  thou  hast  said  ’ he  answered ; then 

indeed  did  Prajapati  become  Who  by  name ; Prajapati  is  Who  by  name.^ 
In  that  Indra  became  great,  that  is  why  Mahendra  has  his  name.’^  He 
having  become  great  said  to  the  deities  ‘ Assign  me  a choice  portion  just 
as  one  desires  here,  who  prospers,  who  attains  pre-eminence,  who  becomes 
great.®  The  gods  said  to  him  ‘ Claim  thyself  what  is  to  be  for  thee.’  He 
claimed  this  cup  for  Mahendra,  the  midday  of  pressings,  the  Niskevalya  of 
litanies,  the  Tri.stubh  of  metres,  the  Prstha  of  Samans ; this  choice  portion 
they  assigned  to  him.  They  assign  a choice  portion  to  him  who  knows 
thus.  To  him  the  gods  said  ‘ All  hast  thou  asked  ; let  us  have  a share  here 
also.’  ‘ No  ’,  he  replied,  ‘ how  can  you  have  a share  also  ? ’ They  answered 
‘ Let  us  have  a share  also,  O bounteous  one.’  He  merely  looked  at  them. 


The  Niskevalya  Qastra. 

iii.  22  (xii.  11).  The^  gods  said  ‘ Here  is  the  dear  wife,  the  favourite  of 
Indra,  Prasaha  by  name ; from  her  let  us  seek  (our  desire).’  ‘ Be  it  so  ’ 
(he  said).  From  her  they  sought ; she  said  to  them  ‘ In  the  morning  shall 
I tell  you.’  Therefore  wives  seek  from  a husband,  therefore  a wife  seeks 
from  her  husband  in  the  night.  To  her  they  went  in  the  morning ; she 
replied  with  (the  verse  ^) : 

‘ Since  many  a time  he  hath  conquered,  enduring, 

Indra  hath  m.ade  good  his  name  as  slayer  of  Vrtra ; 

The  mighty  lord  of  strength  hath  been  perceived : ’ 

the  mighty  lord  of  strength  is  Indra. 

‘ What  we  desire  of  him  to  do,  let  him  perform  that,’ 

verily  thus  she  said  to  them  ‘ What  we  have  said,  that  he  has  done.’  The 
gods  said  ‘ Let  her  have  a share  also,  since  she  has  not  yet  obtained  one  ® in 


’ Sayana  quotes  TB.  ii.  2.  6.  2. 

2 Cf.  TS.  vi.  6.  6.  3. 

3 These  words  as  Aufrecht  points  out  destroy 

the  sentence  in  form  ; yo  would  save  this, 
iii.  22.  ^ AB.  ii.  22-24  and  KB.  xv.  4 and  6 deal 
with  the  Niskevalya  ^astra  of  the  Hotrat 
the  midday  pressing ; see  A^S.  v.  16 ; 99®* 
vii.  20;  viii.  17;  Caland  and  Henry, 
L’Agnistoma,  pp.  310-313. 

^ RV.  X.  74  C.  The  interesting  episode  of  the 


shame  of  the  daughter-in-law  isdealt  with 
by  Liebich,  VOJ.  xxvii.  474-477.  For 
magic  in  the  Brahmanas  cf.  Levi,  La  doc- 
trine du  sacrifice,  p.  139.  For  vdvStd  cf.  Vedic 
Index,  i.  478 ; ii.  290.  For  Indra  as  son  of 
Prajapati  S.ayana  cites  TB.  ii.  2. 10. 1 ; for 
send,  ii.  2.  8.  1. 

® Liebich  {Pdnini,  p.  72,  n.  2)  suggests  yd  ne 
’sminn  avaikam  avidat,  easier  syntax  but 
different  if  possible  sense. 


179]  The  Niskevalya  Qastra  [ — iil.  23 

this  of  ours.’  ‘ Be  it  so  ’ (they  said).  They  gave  her  a share  then ; there- 
fore herein  is  recited  (the  verse)  ‘ Since  many  a time  he  hath  conquered, 
enduring.’  The  dear  wife,  the  favourite,  Prasaha  by  name,  of  Indra,  is  his 
host ; her  father-in-law  is  Prajapati  named  Who.  Therefore  he  who  desires 
the  victory  of  a host  standing  away  from  it  at  half  distance,  should  cut 
a grass  blade  at  both  ends,  and  throw  it  towards  the  other  host,  saying 
‘ Prasaha,  Ka  seeth  thee.’  Then,  just  as  in  this  world,  a daughter-in-law 
keeps  hiding  in  modesty  before  her  father-in-law,  so  also  the  host  keeps 
shrinking  away  in  confusion,  where  one  knowing  thus,  having  cut  a grass 
blade  at  both  ends,  hurls  it  against  the  other  host  (saying)  ‘ Prasaha,  Ka 
seeth  thee.’  To  them  said  Indra  ‘You  may  have  a share  here  also.’  The 
gods  replied  * ‘ Let  the  Viraj  of  thirty-three  syllables  be  the  offering  verse  of 
the  Ni.skevalya.’  The  gods  are  thirty-three,  eight  Vasus,  eleven  Rudras, 
twelve  Adityas,  Prajapati  and  the  vasat  call ; he  makes  the  gods  share 
the  syllables ; syllable  by  syllable  the  gods  drink  in  turn  ; verily  thus  with 
a vessel  of  the  gods  the  gods  are  satisfied.  If  he  desire  of  a man  ‘ Let  him 
be  without  an  abode  ’,  let  him  use  for  him  as  offering  verse  a Gayatrl, 
a Tristubh  or  some  other  metre,  not  a Viraj,  and  say  the  vasat  call; 
verily  thus  he  makes  him  without  an  abode.  If  he  desire  of  a man  ‘ Let 
him  have  an  abode  ’,  he  should  use  for  him  as  offering  verse  ° a Viraj  ‘ Drink 
the  Soma,  O Indra ; let  it  delight  thee  ’ ; verily  thus  with  it  he  makes  him 
have  an  abode. 

iii.  23  (xii.  12).  The  Rc  and  the  Saman  were  here  in  the  beginning.  The 
Rc  was  called  ‘ she  ’,  the  Saman  ‘ he  The  Re  said  to  the  Saman  ‘ Let  us  be 
united  for  generation.’  ‘ No  ’,  replied  the  Saman,  ‘ my  greatness  is  above 
thine.’  She  becoming  two  spoke  (to  him) ; he  did  not  at  all  consent.  Having 
become  three  she  spoke ; with  three  he  united.  In  that  with  three  he 
united,  therefore  with  three  they  chant,  with  three  sing,  for  with  three  is 
the  Saman  commensurate.  Therefore  one  (husband)  has  many  wives,  but 
not  one  (woman)  at  once  many  husbands.  In  that  thus  he  and  she  were 
united,  thus  came  into  being  the  Sama  (sd-ama) ; that  is  why  the  Saman 
has  its  name.  He  becomes  ^ fair  who  knows  thus  ; he  who  prospers,  who 
attains  pre-eminence,  he  becomes  fair,  for  as  ‘ unfair  ’ men  reproach  (a  man). 


■*  No  iii  to  make  the  end  of  the  quotation 
clear,  so  above  iii.  8. 

» RV.  vii.  22.  1. 

' The  same  derivation  in  CU.  iii.  6.  1-6.  SB. 
viii.  20  and  21  follows  AB. 

® saman  bhavati  can  only  be  construed  as  a loc. 
but  apparently  the  sense  is  as  taken  by 
Sayana  on  its  second  occurrence.  Weber 
{Ind.  Stud.  ix.  263)  offers  no  translation, 


and  on  its  first  Sayana  renders  sarvair 
abhyarhitaih  sadrfo  bhavati.  BR.  (vii.  929) 
has  ‘ er  sitzt  in  der  Fiille  ’ (from  sa),  and 
Deussen  (Seciizig  Upanishads,  p.  85)  sees 
in  CU.  ii.  1.  1-3  a play  on  these  senses 
of  Saman,  those  of  richness,  friendliness, 
and  the  Saman.  Probably  all  are  in 
essence  one,  resting  on  the  root  idea 
‘ conciliate  ’,  ‘ please  ’. 


[180 


iii.  23 — ] The  Soma  Sctcrijice 

They  came  into  order  becoming  one  five,  the  other  five ; (namely)  the  call 
and  the  hin  call,  the  prelude  and  the  first  Rc,  the  principal  part  and  the 
middle  the  response  and  the  last  Rc,  the  finale  and  the  vasat  call.  In 
that  the  two  came  into  order  becoming  one  five,  the  other  five,  therefore 
they  say  ‘ The  sacrifice  is  fivefold ; cattle  are  fivefold.’  In  that,  further, 
they  made  up,  as  a set  of  ten,  the  Viraj,  therefore  they  say  ‘ In  the  Viraj,  as 
a set  of  ten,  the  sacrifice  finds  support.’  The  strophe  is  the  self,  the  anti- 
strophe offspring,  the  inserted  verses  the  wife,  the  Pragatha  cattle,  the 
hymn  the  house.  He  in  this  and  in  yonder  world  abides  with  ofispring 
and  cattle  in  his  home  who  knows  thus. 

iii.  24  (xii.  13).  He  recites  the  strophe  ^ ; the  strophe  is  the  self ; it  he 
recites  with  a middle  tone  ; verily  thus  he  makes  the  self  perfect.  He  recites 
the  antistrophe®;  the  antistrophe  is  ofispring  ; the  antistrophe  is  to  be  recited 
in  a louder  tone ; verily  thus  he  makes  his  offspring  better  than  himself. 
He  recites  the  inserted  verse  ® ; the  inserted  verse  is  the  wife  ; the  inserted 
verse  must  be  recited  in  a lower  tone  as  it  were ; in  his  house  his  wife  is 
not  likely  to  answer  back,  when  one  knowing  thus  recites  the  inserted  verse 
in  a lower  tone.  He  recites  the  Pragatha  * ; it  is  to  be  recited  with  sonorous 
voice ; sound  is  cattle,  the  Pragatha  is  cattle ; (it  serves)  to  win  cattle.  He 
recites  the  hymn  ® ‘ I shall  declare  the  mighty  deeds  of  Indra.’  Thus  is  the 
hymn  devoted  only  to  and  dear  to  Indra,  by  Hiranyastupa.  By  the  hymn 
Hiranyastupa  Angirasa  went  to  the  dear  abode  of  Indra,  he  won  the  highest 
world.  He  goes  to  the  dear  abode  of  Indra,  he  wins  the  highest  world  who 
knows  thus.  The  hymn  is  a house,  a support.  Therefore  it  should  be 
recited  in  the  most  firm  tone.  Therefore  even  if  a man  gets  cattle  at  a dis- 
tance as  it  were,  he  desires  to  bring  to  his  house ; for  a house  is  the 
support  of  cattle. 

ADHYAYA  III 


The  Vaigvadeva  and  the  Agnimdi'uta. 


iii.  25  (xiii.  1).  Soma ' the  king  was  in  yonder  world,  on  him  the  gods 
and  the  seers  reflected  ‘ How  shall  Soma  the  king  come  to  us  ? ’ They  said 
to  the  metres  ‘ Do  ye  fetch  foj-  us  this  Soma  the  king.’  ‘ Be  it  so  ’ (they 


replied).  Having  become  birds  they 
they  flew  up,  that  (tale)  those  who 

» RV.  vii.  32.  22,  28. 

* RV.  viii.  8.  7,  8. 

* Above  AB.  iii.  22. 

< RV.  viii.  8.  12,  18. 

'>  RV.  i.  32. 

iii.  25.  ' AB.  iii.  25-32  and  KB.  xvi.  4 and  6 


flew  up.  In  that  having  become  birds 
know  stories  call  the  Sauparna  ; thus 

deal  with  the  Vai9vadeva  of  the 

Hotr  at  the  evening  pressing ; see  A^S.  v. 
18 ; 99®-  ^ ; tlaland  and  Henry, 

V Agnitiovvx,  pp.  354-361.  Forthe  legend 
cf.  TS.  vi.  1.  6.  2 ; PB.  viii.  4.  1 ; 9B.  iv. 
3.  2.  7 ; Bloomfield,  JAOS.  xvi.  1 seq. 


181] 


[ — iii.  27 


The  Vai^vadeva  Qastra 

the  metres  went  towards  Soma,  the  king.  The  metres  then  were  ot‘  four 
syllables  each  only.  The  Jagatl  being  of  four  syllables  first  flew  up  ; she 
having  flown  up  and  having  gone  half  of  the  way  felt  weary  ; having  haid 
aside  three  syllables,  and  becoming  of  one  syllabic,  she  flew  back  down 
again,  bearing  consecration  and  fervour.  Therefore  by  him  is  consecra- 
tion obtained,  is  fervour  obtained,  who  has  cattle,  for  cattle  are  connected 
with  the  Jagati,  for  the  Jagatl  brought  them  back.  Then  the  Tristubh 
flew  up.  She  having  flown  up  and  having  gone  more  than  half  the  way 
felt  weaiy  ; she  having  laid  aside  one  syllable,  having  become  of  three 
syllables,  came  back  again,  bearing  the  sacrificial  fees.  Therefore  at  the 
midday  the  sacrificial  fees  are  taken,  in  the  place  of  the  Tri.stubh,  for  the 
Tri.stubh  brought  them  back. 

iii.  26  (xiii.  2).  The  gods  said  to  the  Gayatri  ‘ Do  thou  fetch  the  Soma,  the. 
king,  for  us.’  ‘ Be  it  so,’  she  replied,  ‘ do  ye  accompany  me  with  the  recita- 
tion of  the  whole  (formula  for  a)  safe  passage.’  ‘ Be  it  so  ’ (they  said). 
She  flew  up ; her  the  gods  accompanied  with  the  recitation  of  the  whole 
(formula  for  a)  safe  passage,  containing  the  words  ‘ forward  ’ and  ‘ hither  ’. 
(The  words)  ‘ forward  ’ and  ‘ hither  ’ are  the  whole  (formula  for  a)  safe 
passage ; therefore  him  who  is  dear  to  him  he  should  accompany  with 
this  (recitation)  containing  ‘ forward  ’ and  ‘ hither  ’ ; verily  safely  he  goes, 
safely  he  returns.  She,  having  flown  and  having  terrified  the  guardians  of 
the  Soma,  grasped  with  foot  and  mouth  Soma  the  king,  and  also  grasped 
the  syllables  which  the  other  two  metres  had  dropped.  Having  shot  at 
her,  Kr9anu,  a Soma  guardian,^  cut  off  the  nail  of  her  left  foot;  that 
became  a porcupine  ; therefore  is  it  like  a nail.  The  fat  that  flowed  became 
the  barren  cow  ^ ; therefore  is  it  the  oblation  as  it  were.  The  socket  and  the 
point  became  a serpent,  not  biting ; from  its  swiftness  (came)  the  viper ; 
the  feathers  became  flying  foxes,  the  sinews  earthworms,  the  shaft  the 
blind  snake.  Thus  became  the  arrow. 

iii.  27  (xiii.  3).  What  she  grasped  with  her  right  foot  became  the  morning 
pressing ; the  Gayatri  made  it  her  own  abode  ; therefore  they  regard  it  as 
the  most  perfect  of  all  the  pressings.  The  very  first  he  becomes,  he  attains 
pre-eminence  who  knows  thus.  What  she  grasped  with  her  left  foot  became 
the  midday  pressing ; it  slipped ; having  slipped  it  did  not  match  the  former- 
pressing.  The  gods  sought  to  r-emedy  this;  in  it  they  placed  the  Tris- 
tubh of  metres,  Indra  of  deities ; thereby  it  became  of  equal  strength  with 
the  former  pressing;  with  the  two  pressings  of  equal  strength  and  of 
similar  quality  he  prospers  who  knows  thus.  That  which  she  grasped  with 
her  mouth  became  the  third  pressing.  Flying  she  sucked  its  sap ; having 

1 See  TS.  i.  2.  7 ; vi.  1. 10.  4 ; ^B.  i.  7.  1. 1 seg.  ; iii.  3.  4.  10. 

2 See  TS.  ii.  1.  2.  3. 


iii.  27 — ] 


[182 


Tlie  Soma  Sacrijice 

its  sap  sucked,^  it  did  not  equal  the  two  former  pressings.  The  gods  sought 
to  remedy  this  ; they  saw  it  in  cattle.  In  that  they  pour  in  an  admixture 
(of  milk),  and  proceed  with  the  (offering  of)  butter  ^ and  the  animal  (offer- 
ing), thereby  it  became  of  equal  strength  with  the  previous  pressings.  With 
all  the  pressings  of  equal  strength  and  of  similar  quality  he  prospers  who 
knows  thus. 

iii.  28  (xiii,  4).  The  other  two  metres  said  to  the  Gayatri  ‘ Our  property, 
the  syllables  have  come  round  with  (you).’  ‘No,’  replied  the  Gayatri; 
‘ ours  are  they  as  they  were  found  (by  us).’  They  disputed  before  the 
gods  ; the  gods  said  ‘ They  are  yours  as  they  were  found  (by  you).’  There- 
fore even  now  in  a question  of  property  they  say  ‘ It  is  ours  by  right  of 
finding.’  Then  the  Gayatri  was  of  eight  syllables,  the  Tristubh  of  three, 
the  Jagati  of  one.  The  eight-syllable  Gayatri  supported  the  morning 
pressing ; the  Tristubh  with  three  syllables  could  not  support  the  midday 
pressing ; to  her  the  Gayatri  said  ‘ Let  me  come  ; let  there  be  a portion  for 
me  here  also.’  ‘ Be  it  so,’  replied  the  Tristubh,  ‘ Do  thou  unite  me  with 
these  eight  syllables.’  ‘ Be  it  so  ’ (she  said) ; her  she  united ; thus  to  the 
Gayatri  at  the  midday  belong  the  last  two  (verses)  of  the  strophe  of  the 
Marutvatiya  and  the  antistrophe.^  She,  having  become  of  eleven  syllables, 
supported  the  midday  pressing.  The  Jagati  having  one  syllable  could  not 
support  the  third  pressing ; to  her  the  Gayatri  said  ‘ Let  me  come  ; let  there 
be  a portion  for  me  here  also.  ‘ Be  it  so,’  replied  the  Jagati,  ‘ Do  thou  unite 
me  with  these  eleven  syllables.’  ‘ Be  it  so  ’ (she  said) ; her  she  united  ; 
thus  to  the  Gayatri  at  the  third  pressing  belong  the  last  two  verses  of  the 
strophe  of  the  Vai9vadeva  and  the  antistrophe.  Having  become  of  twelve 
syllables  she  supported  the  third  pressing.  Then  indeed  the  Gayatri  became 
of  eight  syllables,  the  Tristubh  of  eleven  syllables,  and  the  Jagati  of  twelve 
syllables.  With  all  the  metres  of  equal  strength  and  of  similar  quality  he 
prospers  who  knows  thus.  That  which  was  one  became  three ; therefore 
they  say  ‘ It  should  be  given  to  one  who  knows  thus  ’ ; for  being  one  it 
became  three. 

iii.  29  (xiii.  5).  The  gods  said  to  the  Adityas  ‘ With  you  let  us  support  this 
pressing.’  ‘ Be  it  so  ’ (they  replied).  Therefore  the  third  pressing  begins 
with  the  Adityas  ; the  cup  for  the  Adityas  ^ is  before  it.  He  uses  (a  verse  ^) 
containing  (the  word)  ‘ be  drunk  ’ and  so  perfect  in  form,  as  offering  verse, 
‘ Let  the  Adityas  and  Aditi  be  drunk  ’ ; that  which  contains  (the  word)  ‘ be 
drunk  ’ is  a characteristic  of  the  third  pressing.  He  does  not  say  the  second 

* SeeTS.  vi.  1.  6.  S.  v.  17.  1-3;  9?S.  viii.  1.  3-7;  Caland  and 

* All  things  connected  with  cattle.  Henry,  L' Agnistoma,  pp.  332,  333. 

iii.  28.  ‘ See  AB.  iii.  17.  6.  _ * RV.  viii.  61.  2. 

iii.  2'.).  ' For  this  cup  see  KB.  xvi.  1 ; A9S. 


[ — iii.  30 


183]  The  Vaigvadeva  Qastra 

vamt,  nor  eat  (thinking)  ‘ The  second  vasat  call  is  a conclusion  ; eating  is 
a conclusion  ; the  Adityas  are  the  breaths ; let  me  not  bring  the  breaths 
to  a conclusion,’  The  Adityas  said  to  Savitr  ‘ With  thee  let  us  support  this 
pressing.’  ‘ Be  it  so  ’ (he  replied).  Therefore  the  strophe  ® of  the  Vai9vadeva 
is  addressed  to  Savitr,  the  cup  for  Savitr  is  before  it.  He  uses  (a  verse  ^)  con- 
taining (the  word)  ‘ be  drunk  ’,  and  so  perfect  in  form,  as  ottering  verse,  ‘ God 
of  the  home  Savitr  the  delectable  ’ ; that  which  contains  (the  word)  ‘ be 
drunk  ’ is  a symbol  of  the  third  pressing.  He  does  not  say  the  second 
vasat  nor  eat,  (thinking)  ‘ The  second  vasat  call  is  a conclusion ; eating  is  a 
conclusion ; Savitr  is  the  breath ; let  me  not  bring  the  breath  to  a conclusion.’ 
Savitr  drinks  of  'both  these  pressings,  the  morning  pressing  and  the  third 
pressing.  In  that  there  is  in  the  beginning  of  the  Nivid®  to  Savitr  a sentence 
containing  (the  word)  ‘ drink  ’ and  at  the  end  one  containing  (the  word)  ‘ be 
drunk  ’,  verily  thus  he  gives  him  a share  in  both  pressings,  the  morning 
pressing  and  the  third  pressing.  Many  verses  to  Vayu  are  recited  in  the 
morning,  but  one  ® only  at  the  third  pressing  ; therefore  the  upward  breaths 
of  a man  are  more  numerous  than  the  lower.  He  recites  (a  hymn  ’^)  to  sky 
and  earth ; sky  and  earth  are  supports  ; this  (earth)  is  a support  here, 
yonder  (sun)  yonder.  In  that  he  recites  (a  hymn)  to  sky  and  earth,  verily 
thus  he  establishes  him  on  a pair  of  supports. 

iii.  30  (xiii.  6)  He  recites  (a  hymn)  to  the  Rbhus  ^ ; the  Rbhus  by  fervour 
among  the  gods  won  the  drinking  of  Soma.  For  them  they  desired  to  arrange 
it  at  the  morning  pressing;  them  Agni  with  the  Vasus  repelled  from  the 
morning  pressing.  For  them  they  sought  to  arrange  it  at  the  midday  pressing; 
them  Indra  with  the  Rudras  repelled  from  the  midday  pressing.  For  them 
they  desired  to  arrange  it  at  the  third  pressing ; them  the  All-gods  ener- 
getically repelled,  (saying)  ‘ They  shall  not  drink  here,  not  here.’  Prajapati 
said  to  Savitr  ‘ These  are  thy  pupils ; do  thou  drink  together  with  them.’ 
‘ Be  it  so,’  replied  Savitr,  ‘ Do  thou  drink  round  them  on  both  sides.’  Praja- 
pati drank  round  them  on  both  sides ; these  two  inserted  verses  ^ without 
mention  (of  the  deity),  intended  for  Prajapati,  are  recited  round  (the 
hymn)  for  the  Rbhus,  ‘The  maker  of  fair  forms  for  aid’  and  ‘Let  Vena 
here  impel  those  bom  of  Pr9ni  ’ ; verily  thus  does  Prajapati  drink  on  both 
sides  of  them.  Therefore  does  one  of  high  rank  honour  at  his  table  him 
whom  he  desires.  The  gods  had  loathing  of  those  because  of  the  human 

® EV.  V.  82.  1-3.  ® Not  in  the  Samhita. 

‘ For  the  cup  see  KB.  xvi.  2 and  3 ; A^S.  v.  ’’  RV.  i.  159. 

18.  1,  2 ; 95®-  > Caland  and  * RV.  i.  111.  The  reading  ’ vdcikcdpayisan  is 

Henry,  pp.  352-354.  given  by  Caland,  VOJ.  xxiii.  64  ; Weber, 

® In  somasya  pibatu  and  somasya  matsat  respec-  Ind,  Stud.  ix.  264. 

lively.  ^ RV.  i.  4.  1 ; x.  123.  1. 


The  Soma  Sacrifice 


ili.  30—] 


[184 


scent ; they  interposed  these  inserted  verses  ^ ‘ In  whom  the  mother  ’ and 
‘ To  the  father 

iii.  31  (xiii.  7).  He  recites  (a  hymn  to  the  All-gods ; as  are  peoples,  so  is 
the  Vai9vadeva.  As  are  the  peoples  within,  so  are  the  hymns  ; as  the  wastes 
so  the  inserted  verses.  On  both  sides  of  the  inserted  verse  he  utters  the  call ; 
‘ therefore  these  being  wastes  seem  not  to  be  such  by  reason  of  the  beasts 
and  birds’  he  used  to  say.  As  is  a man,  so  is  the  Vai9vadeva;  as  are  his 
members  within,  so  are  the  hymns;  as  his  joints,  so  the  inserted  verses. 
On  both  sides  of  the  inserted  verse  he  utters  the  calls  ; therefore  the  joints 
of  a man  being  slack  are  made  firm,  for  they  are  made  firm  by  the  holy 
power.  The  inserted  verses  and  the  offering  verses  are  the  root  of  the 
sacrifice ; if  they  were  to  use  difierent  inserted  verses  and  oflfering  verses, 
they  would  uproot  the  sacrifice  ; therefore  they  should  be  the  same.  The 
Vai9vadeva  litany  is  connected  with  the  five  folks ; it  is  the  litany  of  all 
the  five  folks,  gods  and  men,  Gandharvas  and  Apsarases,  serpents  and  fathei’s ; 
of  these  five  folks  is  it  the  litany  ; all  the  five  folks  know  him  ; to  him  from  the 
fivefold  folk  sacrificers  go  who  knows  thus.  He  who  recites  the  Vai9vadeva 
is  the  Hotr  connected  with  all  the  gods.  Of  aU  the  quarters  should  he 
think  when  about  to  recite ; verily  thus  in  all  the  quarters  he  places  sap. 
He  should  not  think  of  that  quarter  in  which  there  is  one  whom  he 
should  hate ; by  omitting  it  he  appropriates  his  strength.  He  concludes 
with  the  last  (verse  ‘ Aditi  is  the  sky,  Aditi  the  atmosphere  ’ ; Aditi  is 
this  (earth) ; the  sky  this  (earth),  the  atmosphere  this  (earth).  ‘ Aditi  is 
mother,  is  father,  is  son  ’ (he  says) ; the  mother  is  this  (earth),  the  father 
this  (earth),  the  son  this  (earth).  ‘ Aditi  is  the  All-gods,  the  five  folks  ’ (he 
says) ; in  this  are  the  All-gods,  in  this  the  five  folks.  ‘ Aditi  is  what  is 
born,  Aditi  is  what  is  to  be  born  ’ (he  says) ; what  is  born  is  this  (earth) ; 
what  is  to  be  born  is  this  (earth).  He  recites  twice  by  lines  the  concluding 
(verse) ; cattle  are  four-footed ; (verily  it  serves)  to  win  cattle ; once  by 
half  verses,  for  support.  Man  has  a double  support,  cattle  have  four  feet ; 
verily  thus  he  causes  men  with  his  double  support  to  find  support  in 
four-footed  cattle.  He  should  always  conclude  with  (a  verse)  connected 
with  the  five  folks  ; touching  the  earth  should  he  conclude.  Thus  in  the 
very  place  where  he  brings  together  the  sacrifice  in  that  at  the  end  he 
establishes  it.  Having  recited  the  Vai9vadeva  litany  he  uses  (a  verse)  to 
the  All-gods  as  offering  verse,'*  ‘ 0 All-gods,  harken  to  this  my  call  ’ ; 
thus  according  to  their  portions  he  delights  the  deities. 

iii.  32  (xiii.  8).  The ' first  offering  verse  for  the  ghee  is  addressed  to  Agni, 


5 RV.  X.  6:i.  3 ; iv.  60.  6. 

• KV.  i.  39.  * RV.  i.  89.  10. 

» RV.  vi.  52.  18. 


iii.  32.  ‘ Tliis  chapter  deals  with  the  ofifering 
of  a pap  to  Soma  between  libations  of  ghee 
to  Agni  and  Visnu  ; see  A^S.  v.  19.  1-6  ; 


185] 


[ — iii.  33 


The  Agnimdruta  Castra 

the  offering  verse  for  (the  pap  for)  Soma  is  addressed  to  Soma,  the  offering 
verse  for  the  ghee  is  addressed  to  Visnu.  For  (the  pap  for)  Soma  he  uses  a« 
offering  verse  ^ ‘ Thou,  O Soma,  in  unison  with  the  fathers,’  which  contains 
(the  word)  ‘ fathers  They  slay  the  Soma  in  that  they  press  it ; for  it  they 
perform  (the  offering  of)  a ban*en  cow  in  the  form  of  (the  pap)  for  Soma ; 
the  barren  cow  is  for  the  fathers ; therefore  (a  verse)  containing  (the 
word)  ‘ fathers  ’ he  uses  as  offering  verse  for  (the  pap  for)  Soma.  They 
have  killed  Soma  in  that  they  pressed  it ; thus  do  they  again  bring 
it  into  being;  they  swell  it  up  again  with  the  symbol  of  the  Upasads, 
these  deities,  Agni,  Soma,  and  Visnu  are  the  symbol  of  the  Upasads. 
Having  taken  (the  pap)  for  Soma  before  the  Saman  singers  the  Hotr 
should  look  into  it ; .some  indeed  give  it  first  to  the  Saman  singers,  but 
that  he  should  not  do.  ‘ The  sayer  of  vasat  eats  first  all  foods  ’,  he  used 
to  say ; in  this  way  therefore  the  sayer  of  vasat  should  first  look  into  it, 
then  they  give  it  to  the  Saman  singers. 


The  Agnimdruta  Qastra. 

iii.  33  (xiii.  9).  Prajapati  ^ felt  love  towards  his  own  daughter,  the  sky 
some  say,  Usas  others.  Having  become  a stag  he  approached  her  in  the 
form  of  a deer.  The  gods  saw  him,  ‘ A deed  unknown  Prajapati  now  does.’ 
They  sought  one  to  punish  him  ; they  found  him  not  among  one  another. 
These  most  dread  forms  they  brought  together  in  one  place.  Brought 
together  they  became  this  deity  here ; therefore  is  his  name  containing  (the 
word)  Bhuta ; he  prospers  who  knows  thus  his  name.  To  him  the  gods 
said  ‘ Prajapati  here  hath  done  a deed  unknown  ; piei’ce  him.’  ‘ Be  it  so,’  he 
replied,  ‘ Let  me  choose  a boon  from  you.’  ‘ Choose  ’ (they  said).  He  chose 
this  boon,  the  overlordship  of  cattle ; therefore  does  his  name  contain  the 
word  ‘ cattle  Rich  in  cattle  he  becomes  who  knows  thus  this  name 
of  his.  Having  aimed  at  him  he  pierced  him;  being  pierced  he  flew 
upwards ; ® him  they  call  ‘ the  deer  ’.  The  piercer  of  the  deer  is  he  of 
that  name.  The  female  deer  is  Rohini;  the  three-pointed  arrow  is  the 


viii.  4.  1-6 ; Caland  and  Henry, 
L’Agni^oma,  pp.  362-364. 

2 KV.  viii.  48.  13. 

* AB.  iii.  33-38  and  KB.  xvi.  7 deal  with  the 
Agnimaruta  ^^stra  of  the  Hotr  at  the 
evening  pressing;  see  A^S.  v.  20;  95®- 
viii.  6 ; Caland  and  Henry,  L’Agnidoma, 
pp.  372-380.  The  astronomical  data  here 
given  afford  Tilak  the  source  of  his  work 
Orion  ; cf.  Whitney,  JAOS.  xvi.  xcii,  xciii. 
For  the  legend  cf.  9^.  i.  7.  4.  1 ; RV.  x. 
61.  5-9 . 

24  [h.o.s.  2^] 


* The  two  names  are  Bhutapati  and  Pajupati 

according  to  Sayana,  and  this  is  more 
plausible  than  Weber’s  vaguer  reference 
to  Bhava  {Ind.  Stud.  ix.  269,  270). 

* udaprapata  of  the  MSS.  of  Haug  and  Weber, 

whence  the  latter  conjectured  udapraoata 
is  to  be  read  with  Aufrecht  as  udaprapatat 
before  tarn.  The  form  is  so  irregular  that 
Aufrecht  suggests  udapatat,  Bohtlingk 
(BKSGW.  15  Dee.  1900,  p.  417)  prefers 
udapravaia. 


[186 


iii.  33 — ] The  Soma  Sacrijice 

three-pointed  arrow.  The  seed  of  Prajapati  outpoured  ran ; it  became  a 
pond.  The  gods  said  ‘ Let  not  this  seed  of  Prajapati  be  spoiled.’  It  became 
‘ not  to  be  spoilt ; ’ that  is  why  ‘ not  to  be  spoilt  ’ (mddusa)  has  its  name  ; 
connected  with  man  is  called  ‘ not  to  be  spoilt  ’ ; that  being  ‘ not  to  be 
spoilt  ’ they  call  mystically  ‘ connected  with  man  {mdniisa)  for  the  gods 
are  lovers  of  mystery  as  it  were. 

iii.  34  (xiii,  10).  It  they  surrounded  with  Agni ; it  the  Maruts  blew 
upon ; Agni  could  not  make  it  move  ; they  surrounded  it  with  Agni  Vai^va- 
nara;  the  Maruts  blew  upon  it;  then  Agni  Vai9vanara  caused  it  to  move.  The 
first  part  of  the  seed  that  was  kindled  up  became  yonder  Aditya ; the  second 
became  Bhrgu;  him  Varuna  took;  therefore  is  Bhrgu  descended  from 
Varuna.^  The  third  (part),  that  was  brilliant  {adldet)  as  it  were,  became  the 
Adityas.  The  coals  became  the  Angirases ; in  that  the  coals  after  being 
quenched  blazed  forth  again,  Brhaspati  came  into  being.  The  extinguished 
coals  became  black  cattle ; the  reddened  earth  ruddy  (cattle).  The  ash 
which  there  was  crept  about  in  diverse  forms,  the  buffalo,  the  Gayal,  the 
antelope,  the  camel,  the  ass,  and  these  ruddy  animals.  To  them  this  god 
said  ‘ Mine  is  this,  mine  is  what  remains.’  ^ Him  they  deprived  of  a claim 
by  this  verse  which  is  recited  as  addressed  to  Rudra,® 

‘ O father  of  the  Maruts,  let  thy  goodwill  approach  us  ; 

Do  thou  not  sever  us  from  the  sight  of  the  sun  ; 

Do  thou,  hero,  be  merciful  to  our  steeds  ’ ; 

so  should  he  say,  not  ‘ Towards  us  ’ (in  the  last  line) ; this  god  is  not  likely 
to  attack  offspring  then; 

‘ May  we  be  multiplied  with  childi’en,  O thou  of  Kudra,’ 

so  he  should  say,  not  ‘ O Rudra  ’,  to  avoid  the  use  of  the  actual  name.  Or 
rather  he  should  recite  ^ ‘Weal  for  us  let  him  make  ’ ; with  ‘ weal  ’ he 
begins,  for  weal  for  all.  ‘ For  men,  for  women,  for  cows  ’ (he  says) ; men 
are  males,  women  are  females;  (verily  it  serves)  for  weal  for  all.  This 
verse,  being  without  mention  (of  the  name  of  the  deity)  ® though  addressed 
to  Rudra,  is  appea.sed ; with  full  life,  for  fullness  of  life,  a full  life  he  lives 
who  knows  thus.  It  is  a Gayati’I ; the  Gayatri  is  holy  power  ; verily  thus 
with  the  holy  power  he  honours  him. 

iii.  35  (xiii.  11).  He  begins  the  Agnimaruta  with  (a  hymn  ^)  to  Vai9va- 
nara ; Vai9vanara  caused  to  move  the  seed  when  poured ; therefore  with  a 

' The  sense  ‘ adopted  ’ is  supported  by  Sayana  * RV.  ii.  33.  1,  with  fvdtn  for  abhi  in  c and 

and  the  declaration  of  relation  of  father  rudriya  for  rudra  in  d. 

and  son  in  TU.  iii.  1.  The  preceding  * RV.  i.  43.  6. 

passage  may  be  referred  to  in  i.  7. 4. 4 ; * So  Aufrecht  for  so  nintktd  of  the  MSS.  which 

iv.  5. 1.  8 ; Eggeling,  SBE.  xxvi.  387,  n.  4.  Weber  (/»id.  Stud.  ix.  271)  reads. 

So  TS.  iii.  1.  9.  5.  iii.  35.  ' RV.  iii.  3.  Cf.  KB.  xvi.  7. 


187]  The  Agnimdruta  ^astra  [ — iii.  37 

hymn  to  Vai^vanara  he  begins  the  Agnimaruta.  Without  taking  in  breath 
the  first  verse  is  to  be  I’ecited.  He  who  recites  the  Agnimaruta  keeps  quench- 
ing the  fires  which  have  not  been  appeased,  the  blazing  flames;  verily 
thus  with  the  breaths  he  crosses  the  fires.  In  reciting  he  may  err ; he 
should  seek  another  to  point  out;  verily  thus  making  him  a bridge  he 
crosses.  Therefore  at  the  Agnimaruta  he  should  not  himself  correct, 
a correcter  (of  errors)  should  be  found.  He  recites  (a  hymn^)  to  the 
Maruts  ; the  Maruts  by  blowing  caused  to  move  the  seed  when  poured ; 
therefore  he  recites  (a  hymn)  to  the  Maruts.  ‘ At  each  sacrifice  to  Agni  ’ 
and  ‘ The  god  wealth  gives  to  you  the  basis  ^ (of  the  Stotra)  and  the 
antistrophe  * he  recites  in  the  middle ; in  that  in  the  middle  he  recites  the 
basis  iyoni)  and  the  antistrophe,  therefore  is  the  womb  placed  in  the 
middle.  In  that  he  recites  after  reciting  two  hymns,  verily  thus  he  places 
the  organ  of  propagation  above  the  two  supports  for  generation.  He  is 
propagated  with  ottspring  and  cattle  who  knows  thus. 

iii.  36  (xiii.  12).  He  recites  (a  hymn  ^)  to  Jatavedas ; Prajapati  created 
offspring;  they  created  went  away  and  returned  not.  Them  he  sur- 
rounded with  Agni ; they  came  up  to  Agni ; to  him  to-day  even  they  come 
up.  He  said  ‘ Offspring  born  by  him  I have  found.’  In  that  he  said 
‘ Offspring  born  by  him  I have  found  ’,  that  became  (the  hymn)  to  Jatavedas; 
that  is  why  Jatavedas  has  his  name.  They,  surrounded  by  Agni,  and 
controlled,  kept  scorching  and  blazing;  them  he  sprinkled  with  water. 
Therefore  after  (the  hymn)  to  Jatavedas  he  recites  the  Apohisthiya ; ^ 
therefore  should  it  be  recited  by  one  who  is  appeasing.  Having  sprinkled 
them  with  water  he  thought  that  he  had  destroyed  them;  in  them  by 
means  of  the  dragon  of  the  deep  “ he  mysteriously  placed  brilliance.  Agni 
Garhapatya  is  the  dragon  of  the  deep ; verily  thus  by  Agni  Garhapatya 
mysteriously  he  places  brilliance  in  them.  Therefore  they  say  ‘ He  who 
offers  is  more  brilliant  than  he  who  does  not  offer.’ 

iii.  37  (xiii.  13).  He  celebrates  the  wives  of  the  gods  ^ after  Ag-ni,  the  lord 
of  the  house ; therefore  the  wife  sits  behind  the  Garhapatya.  They  say 
‘ Let  him  celebrate  Raka  first ; a sister  has  the  first  drink.’  That  is  not  to 


» AV.  L 87. 

’ RV.  i.  168.  1 and  2 ; the  translation  is 
doubtful. 

^ RV.  vii.  16.  11  and  12.  These  are  the  con- 
necting links  with  the  Saman,  the  yoni 
being  the  Stotriyapragatha  correspond- 
ing to  the  Yajnayajniya  Saman,  SV.  ii. 
53  and  54. 

1 RV  i.  143. 

2 RV.  X.  9. 

® RV.  vi.  60.  14  is  the  verse  referred  to. 


nijdsyaiva  cannot  be  taken  as  smkiydh  as 
by  Sayana  ; the  sense  must  be  something 
like  ‘ destroy  ’ or  ‘ injure  ’ and  the  Bhdtu- 
pdtha  root  (xxvi.  102)  jas  in  its  causative 
form  is  clearly  meant.  Cf.  Weber,  Jnd. 
Stud.  ix.  272. 

iii.  37. 1 RV.  v.  46. 7 and  8.  Probably  fans  may 
here  simply  have  its  normal  sense  of 
‘praise’,  or  the  terms  may  be  used  as 
brief  descriptions  of  the  verses  recited. 


iii.  37 — 


[188 


The  Soma  Sacrifice 


be  regarded ; the  wives  of  the  gods  he  should  celebrate  first.  Agni 
Garhapatya  places  seed  in  the  wives;  verily  thus  in  these  wives  with 
Agni  Garhapatya  openly  he  places  seed,  for  propagation.  He  is  propagated 
with  oflspring  and  cattle,  who  knows  thus.  Therefore  a sister,  though 
of  the  same  womb,  lives  as  inferior  to  a wife,  though  of  a different  womb. 
He  celebrates  Raka;  ^ Raka  is  it  that  sews  this  suture  in  man  which 
is  in  the  organ.  Male  sons  are  born  for  him  who  knows  thus.  He 
celebrates  Paviravi ; ® Paviravi  is  speech,  Sarasvati ; verily  thus  he  places 
speech  in  speech.  They  say  ‘ Should  he  recite  (the  verse)  to  Yama  first  ? 
Or  that  for  the  fathers  ? ’ That  to  Yama  should  he  recite  first.  ‘ This  strew, 
O Yama,  do  thou  sit  upon  ’ ; the  first  drink  is  the  king’s ; therefore  should 
he  recite  (the  verse  to  Yama  first.  ‘ Matali  with  the  sages,  Yama  with 
the  Angirases  he  recites  ® after  (it)  for  the  sages.  The  sages  are  inferior  to 
the  gods,  but  above  the  fathers ; therefore  he  recites  it  after  (the  verse  to 
Yama).  ‘ Let  them  arise,  the  lower,  the  higher  ’,  (these  verses®)  to  the  fathers 
he  recites.  ‘ The  midmost  fathers,  loving  the  Soma  ’ (he  says) ; the  lowest, 
the  highest  and  the  midmost,  all  these  without  omission  he  delights. 
‘ I have  found  the  kindly  fathers’  he  recites  as  the  second  (verse).  ‘ Who 
sitting  on  the  strew  (the  drink)  pressed  with  the  call  ’ (he  says) ; ‘ sitting  on 
the  strew  ’ is  a reference  to  their  dear  abode  (the  strew) ; verily  thus 
with  their  dear  home  he  makes  them  prosper.  With  a dear  home  he 
prospers  who  knows  thus.  ‘ May  there  be  this  homage  to  the  fathers 
to-day  ’ he  recites,  containing  the  making  of  homage,  at  the  end ; there- 
fore at  the  end  is  homage  paid  to  the  fathers.  They  say  ‘ Should  he  recite 
(the  verses)  to  the  fathers  separating  (them)  with  the  call  ? Or  without 
separating  (them)  with  the  call.’  He  should  recite  separating  (them)  with 
the  call ; the  good  of  the  sacrifice  to  the  fathers  is  incomplete  ; he  who 
recites  separating  (them)  with  the  call  completes  the  incomplete  sacrifice  to 
the  fathers ; therefore  it  is  to  be  recited  separating  (them)  with  the  call. 

iii.  38  (xiii.  14).  ‘ Sweet  indeed  is  he,  full  of  honey  is  he  ’,  he  recites 
(verses^  to)  Indra  for  the  drinking  after  of  Indra  ; by  these  Indra  drank  after 
(the  other  gods)  the  third  pressing  ; that  is  why  (the  verses)  for  the  drinking 
after  have  their  name.  The  deities  become  drunk  as  it  were  in  that  the 
Hotr  recites  these  verses  ; therefore  in  their  case  the  response  (of  the 


» RV.  ii.  32.  4. 
s RV.  vi.  49.  7. 

< RV.  X.  16.  4. 

» RV.  X.  14.  8. 

" RV.  X.  16.  1-3,  but  2 is  recited  before  3. 

’ This  is  curious : Sayana  and  Haug  take 
sddhuaa  ‘ is  to  be  made  complete ’.  Weber 
(/nd.  Stud.  ix.  273)  renders  ‘ The  incom- 


plete is  suitable  for  the  sacrifice  to  the 
fathers ; he  who  recites  without  the 
call  {’vy&hdvam).’  But  this  is  doubtful, 
and  the  rendering  above  given  is  prefer- 
able in  any  case  as  giving  more  accurately 
the  sense  of  vyS—live. 

1 RV.  vi.  47.  1-4.  Cf.  KB.  xvi.  8. 


[ — lii.  39 


189]  The  Agnimm'uta  (^astra 

Adhvaryu)  should  contain  ® (the  word)  ‘ be  drunk  ‘ By  whose  might  the 
regions  are  established  this  verse  ® to  Mitra  and  Varuna  he  recites  ; Visnu 
guards  what  is  ill  ottered  in  the  sacrifice,  Varuna  what  is  well  offered  ; verily 
(it  serves)  to  appease  them  both.  ‘ I will  proclaim  the  mighty  deeds  of 
Visnu  (this  verse*)  to  Visnu  he  recites.  As  is  a roller,  so  is  Visnu  to  the 
sacrifice.  Just  as  one  may  keep  making  well  ploughed  and  well  rolled  what 
has  been  ill  ploughed  and  ill  rolled,  so,  in  that  the  Hotr  recites  this  verse, 
he  keeps  making  well  sung  and  well  recited  what  has  been  ill  sung  and  ill 
recited  in  the  sacrifice.  ‘ Weaving  the  w'eb  from  the  darkness  follow  to  the 
light  ’,  (this  verse  ®)  to  Prajapati  he  recites  ; the  web  is  offspring  ; verily  thus 
he  weaves  the  web  of  offspring  for  him.  ‘ Guard  the  paths,  full  of  light, 
wrought  by  prayer  ’ (he  says)  ; the  paths  full  of  light  are  those  that  go  to 
the  gods ; verily  thus  he  extends  them  for  him.  With  ‘ Weave  without 
a flaw  the  works  of  the  singers ; be  Manu,  bring  to  birth  the  divine  folk  ’ 
verily  he  extends  him  with  the  offspring  of  Manu,  for  generation.  He  is 
propagated  with  offspring  and  cattle  who  knows  thus.  ‘ Do  thou  to  us,  the 
generous  one,  India,  the  resplendent  ’,  with  this  last  (verse®)  he  concludes ; 
the  generous  one,  Indra,  the  resplendent,  is  this  (earth) ; ‘ May  he  make 
true  (blessings),  supporter  of  the  folk,  the  unequalled  ’ (he  says) ; the  true, 
supporter  of  the  folk,  the  unequalled  is  this  (earth) ; ‘ Do  thou,  king  of 
beings,  confer  upon  us  ’ (he  says) ; the  king  of  beings  is  this  (earth).  ‘ The 
great  fame  that  is  a singer’s  ’ (he  says) ; great  is  this  (earth) ; fame  is  the 
sacrifice  ; the  singer  is  the  sacrificer ; verily  thus  he  invokes  this  benediction 
for  the  sacrificer.  Touching  the  earth  should  he  say  the  conclusion ; verily 
thus  in  the  very  same  place  in  which  he  gathers  together  the  sacrifice,  in 
that  he  establishes  it  at  the  end.  Having  recited  the  Agnimaruta  litany  he 
recites  (a  verse  '^)  to  Agni  and  the  Maruts  as  offering  verse  ‘ O Agni  with 
the  Maruts  brilliant  and  resounding  thus  according  to  their  portions  he 
delights  the  gods. 


ADHYAYA  IV 


The  Characteristics  of  the  Agnistoma. 


iii.  39  (xiv.  1).  The^  gods  undertook  battle  with  the  Asuras,  for  con- 
quest; them  Agni  was  not  willing  to  accompany.  To  him  the  gods  said 


* I.  e.  madamo  daivom  in  place  of  fansamo 

daivom  ; see  A^S.  v.  20. 

^ Not  in  the  Samkitd,  but  also  in  AV.  vii. 
25.  1. 

* RV.  i.  154.  1. 

6 RV.  X.  53.  6. 


® RV.  iv.  17.  20.  The  AB.  takes  satya  as  fern, 
which  is  quite  impossible. 

’ RV.  V.  60.  8. 

1 AB.  iii.  39-44  contains  miscellaneous  re- 
marks on  the  Agnistoma  and  its  relation 
to  other  rites.  The  passage  seems  a later 
addition  ; cf.  Weber,  Ind.  Stud.  ix.  275. 


iii.  39 — ] 


[190 


The  Soma  Sacrifice 

‘ Do  thou  come  too  ; thou  art  one  of  us.’  He  replied  ‘ I shall  not  follow  you 
if  I am  not  sung  to ; sing  now  to  me.’  They,  having  risen,  and  having  re- 
turned, praised  him  ; them  praised  he  followed.  Becoming  in  three  rows,  he 
went  to  battle  for  conquest  with  the  Asuras  in  three  columns ; ‘in  three  rows’ 
(he  says);  verily  he  made  the  metres  rows ; ‘in  three  columns’  (he  says);  the 
pressings  (he  made)  the  columns.  Them  he  defeated  invincibly ; then 
indeed  the  gods  prospered,  the  Asuras  were  defeated.  He  prospers  himself, 
the  evil  rival  who  hates  him  is  defeated,  who  knows  thus.  The  Agnistoma 
is  the  Gayatrl ; the  Gayatri  has  twenty-four  syllables ; there  are  twenty- 
four  Stotras  and  Qastras  in  the  Agnistoma.  This  is  why  they  say  ‘ A horse 
well  loaded  gives  (its  rider)  comfort.^  This  is  the  Gayatri ; the  Gayatri 
is  not  content  with  the  earth ; taking  with  it  the  sacrificer  it  goes  aloft 
to  the  sky.’  This  is  the  Agnistoma ; the  Agnistoma  is  not  content  with  the 
earth ; taking  with  it  the  sacrificer  it  goes  aloft  to  the  sky.  The  Agnistoma 
is  the  year  ; the  year  has  twenty-four  half-months  ; there  are  twenty-four 
Stotras  and  Qastras  in  the  Agnistoma.  As  in  the  ocean  all  streams,  so  in 
it  all  the  sacrificial  rites  are  I’esolved. 

iii.  40  (xiv.  2).  The  consecration  offering^  is  performed;  all  those  offer- 
ings after  it  verily  are  resolved  in  the  Agnistoma.  He  invokes  the  sacri- 
ficial food ; the  sacrifices  of  cooked  (food)  have  the  form  of  the  sacrificial 
food  ; all  the  sacrifices  of  cooked  (food)  are  resolved  in  the  Agnistoma.  At 
evening  and  morning  they  offer  the  Agnihotra  ; evening  and  morning  they 
gave  the  fast  (milk) ; with  the  call  of  Hail ! they  offer  the  Agnihotra ; 
with  the  call  of  Hail ! they  gave  the  fast  (milk).  Through  the  call  of 
Hail ! the  Agnihotra  is  resolved  in  the  Agnistoma.  Fifteen  kindling 
verses  he  recites  at  the  introductory  (offering),  fifteen  in  the  new  and  full 
moon  sacrifices ; through  the  introductory  (offering)  the  new  and  full  moon 
sacrifices  are  resolved  in  the  Agni.stoma.  They  buy  Soma,  the  king ; Soma, 
the  king,  is  connected  with  plants ; with  plants  they  heal  whom  they  heal ; 
therefore  through  the  purchase  of  Soma,  the  king,  whatever  medicines 
there  are,  all  these  are  resolved  in  the  Agnistoma.  They  kindle  Agni  by 
friction  at  the  guest  reception,  Agni  at  the  four-monthly  sacrifices  ; through 
the  guest  reception  the  four-monthly  sacrifices  are  resolved  in  the  Agni- 
stoma. With  milk  they  proceed  at  the  Pravargya,  with  milk  at  the 
Daksayana  sacrifice  ^ ; verily  through  the  Pi’avargya  the  Dak.^yana  sacri- 
fice is  resolved  in  the  Agnistoma.  There  is  a victim  on  the  fast  day ; verily 


* So  also  TS.  V.  5.  10.  7,  and  below,  AB.  iii. 

47  ; cf.  Keith,  Taittirlya  SaTkliitd,  i.  xcviii. 
The  omission  of  any  express  object  is 
natural  enough  in  a proverb. 

* For  the  Pakaynjhas  see  A^S.  i.  1. 1,  and  for 


their  connexion  with  the  sacrificial  food, 
TS.  i.  7.  1.  1.  Cf.  Weber,  Ind.  Stud.  ix. 
227,  228. 

2 For  this  see  A^S.  ii.  14.  7 ; KB.  iv.  4 ; TS. 
ii.  5.  5.  4. 


191]  The  Characteristics  of  the  Agnistoma  [ — iii.  42 

through  it  all  animal  sacritices  arc  resolved  in  the  Agnistoma.  There  is 
a sacrificial  rite  called  the  Idadadha;“  it  they  perform  with  curds;  with 
curds  they  perform  the  pot  of  curds  ; verily  through  the  pot  of  curds  the 
Idadadha  is  resolved  in  the  Agnistoma. 

iii.  41  (xiv.  3).  So  now  as  to  previous  (rites)  and  next  as  to  subsequent 
(rites).  There  are  fifteen  Stotras  in  the  Ukthya,  fifteen  Qastras ; that 
makes  up  a month  ; by  months  is  the  year  arranged ; Agni  Vai^vanara  is 
the  year ; the  Agnistoma  is  Agni  ; verily  through  the  year  the  Ukthya  is 
resolved  into  the  Agnistoma.  Through  the  resolution  of  the  Ukthya  the 
Vajapeya  is  resolved,  for  it  is  an  Ukthya.  There  are  twelve  night  rounds, ‘ 
all  in  the  Pancada^a  Stoma ; taking  these  by  two  they  make  up  thirty. 
The  Soda9in  Saman  is  the  Ekavih9a,  the  Sandhi  (Sarnan)  is  the  Trivrt ; 
these  are  thirty,  the  month  ; the  nights  of  the  month  are  thirty ; the  year 
is  arranged  by  months;  Agni  Vai^vanara  is  the  year;  the  Agnistoma  is 
Agni ; verily  through  the  year  the  Atiratra  is  resolved  in  the  Agnistoma ; 
through  the  resolution  of  the  Atiratra  the  Aptoryama  is  resolved,  for  it  is 
Atiratra.  Thus  all  the  sacrificial  rites  previous  to  and  subsequent  to  (the 
Agnistoma)  are  resolved  into  the  Agnistoma.  Of  it,  taking  the  Stotras 
together,  in  all  there  are  a hundred  and  ninety  Stotriya  verses.  The 
ninety  corresponds  to  ten  Trivrt  (Stomas) ; then  the  (next)  ninety  to  ten 
more ; of  the  ten  (that  remain)  one  Stotriya  verse  is  in  excess,  a Trivrt  is 
left  over ; it  yonder  gives  heat  as  the  twenty-first  placed  over  (the  rest). 
It  is  the  midmost  ® of  the  Stomas ; before  it  are  ten  Trivrts,  after  it  ten  ; 
in  the  middle  this  twenty-first  gives  heat  placed  over  on  both  sides.  The 
Stotriya  verse  over  is  incorporated  in  this  ; it  is  the  sacrificer ; it  is  the 
divine  lordly  power,  might  and  strength ; he  attains  the  divine  lordly 
power,  might  and  strength,  he  attains  union  and  identity  of  form  and 
world  with  it,  who  knows  thus. 

iii.  42  (xiv.  4).  The  gods  having  defeated  the  Asuras  went  aloft  to  the 
world  of  heaven.  Agni  arose  aloft  touching  the  sky : he  opened  the  door  of 


* For  this  see  A^S.  ii.  14.  11  ; KB.  v.  5.  For 
the  pot  of  milk  offering  of  the  Agnistoma 
see  A^S.  v.  13  ; 99®*  ! Caland, 

and  Henry,  V Agnistoma,  p.  283. 

1 The  Atiratra  after  the  Soda9in  Graha  adds 
four  rounds,  headed  by  the  goblets  of  the 
Hotr,  Maitravaruna,  Brahmanacchansin, 
and  Achavaka  respectively  These  are, 
of  course,  accompanied  by  recitations 
and  Stotras  and  the  later  are  Pancada9a 
in  Stomas,  each  of  which  doubled  = 30 
verses.  The  Ekavih9a  and  Trivrt  Samans 
similarly  have  21  + 9 verses. 


- Thus  made  up  : the  morning  pressing  has 
a Trivrt  and  four  Pancada9as  = 69  ; the 
midday  pressing  has  a Pahcada9S 
and  four  Saptada9as  = 83  ; the  evening 
pressing^has  a Saptada9a  and  Ekavih9a  = 
38;  viz.  190=10x9  + 10x9+10  ( = 

9 + 1). 

3 As  Ekavin9a  Stoma.  For  the  sun  as 
ekavinfa  see  AB.  i.  30.  The  forms  of  these 
Stomas  are  given  in  PB.  ii.  1.  1 (Trivrt) ; 
4.  1 (Pancada9a)  ; 7.  1 (Saptada9a)  ; 14. 1 
(Ekavih9a). 


iii.  42 — ] The  Soma  Sacrifice  [192 

the  world  of  heaven ; Agni  is  the  overlord  of  the  world  of  heaven.  To  him 
first  came  the  Vasus ; they  said  to  him  ‘ Let  us  through^ ; make  room  for 
us.’  He  replied  ‘ Unless  I am  praised,  I shall  not  let  you  through  ; praise 
me  now.’  ‘ Be  it  so  ’ (they  said) ; they  praised  him  with  the  Trivrt  Stoma ; 
being  praised  he  let  them  through ; they  went  to  their  due  place.  To  him 
came  the  Rudras  ; they  said  to  him  ‘ Let  us  through ; make  room  for  us.’ 
He  replied  ' Unless  I am  praised,  I shall  not  let  you  through ; praise  me 
now.’  ‘ Be  it  so  ’ (they  said)  ; they  praised  him  with  the  Pancada9a  Stoma ; 
being  praised,  he  let  them  through ; they  went  to  their  due  place.  To  him 
came  the  Adityas ; they  said  to  him  ‘ Let  us  through  ; make  room  for  us.’ 
He  replied  ‘ Unless  I am  praised,  I shall  not  let  you  through  ; praise  me  now.’ 
‘ Be  it  so  ’ (they  said) ; they  praised  him  with  the  Saptada^a  Stoma ; being 
praised,  he  let  them  through ; they  went  to  their  due  place.  To  him  came 
the  All-gods ; they  said  to  him  ‘ Let  us  through  ; make  room  for  us.’  He 
replied  ‘ Unless  I am  praised,  I shall  not  let  you  through  ; praise  me  now.’ 
‘ Be  it  so  ’ (they  said) ; they  praised  him  with  the  Ekavin^a  Stoma  ; being 
praised,  he  let  them  through;  they  went  to  their  due  place.  With  each 
Stoma  the  gods  praised  him ; them  praised  he  let  through ; they  went  to 
their  due  places.  So  he  who  sacrifices  praises  him  with  all  these  Stomas, 
and  he  who  knows  thus  him  will  he  let  pass  ; him  he  lets  pass  to  the  world 
of  heaven  who  knows  thus. 

iii.  43  (xiv.  5).  The  Agnistoma  is  Agni ; in  that  they  praised  him,  there- 
fore is  it  the  praise  of  Agni  (agnistoma) ; it,  being  the  praise  of  Agni,  they 
call  Agnistoma  mystically,  for  the  gods  love  mystery  as  it  were.  In  that 
four  sets  of  gods  praised  him  with  four  Stomas,  therefore  is  it  of  four 
Stomas  (catu-stoma) ; it  being  of  four  Stomas  they  call  it  Catustoma 
mystically,  for  the  gods  love  mystery  as  it  were.  Again  in  that  they 
praised  him  when  aloft  and  having  become  light  (jyotis),  therefore  is  it  the 
Jyotistoma;  it  being  the  Stoma  of  light,  they  call  it  the  Jyoti.stoma  mysti- 
cally, for  the  gods  love  mystery  as  it  were.  This  is  the  sacrificial  rite 
without  beginning  or  end;  the  Agnistoma  is  like  a chariot  wheel  endless; 
as  is  its  beginning  so  is  its  end  ; as  to  this  a sacrificial  verse  is  sung : 

' That  which  is  its  beginning  is  also  its  end, 

That  again  which  is  its  end  is  also  its  beginning, 

Like  the  creeping  of  a snake  is  the  movement  of  the  (^akala*  (ritual), 
They  discern  not  which  of  the  two  is  the  subsequent’ ; 


* Aufrecht  (p.  430)  conjectures  arjcisi  or 
nrjasva,  the  latter  of  which  Bohtliiigk 
(BKSGW.  16  Dec.  1900,  p.  416)  ap- 
proves. 

iii.  43.  ’ A kind  of  snake  (Sayana)  is  absurd. 


The  reference  to  the  ^akala  is  seen  by 
Weber  (Jnd.  Sltid,  ix.  277),  and  though 
not  apparently  accepted  by  Aufrecht  or 
others  appear  to  me  correct. 


193] 


The  Characteristics  of  the  Agnistoma  [ — iii.  45 

for  (they  say)  ‘ As  the  beginning,  so  should  be  the  end.’  As  to  this  they 
say  ‘ Seeing  that  the  beginning  has  the  Trivrt,  the  end  the  Ekavih^a,  liow 
are  the  two  alike?’  ‘ For  the  reason’,  he  should  reply,  ‘that  the  Ekavih9a 
is  threefold  and  moreover  that  both  consist  of  repeated  triplets. 

iii.  44.  (xiv.  6).  The  ^ Agni.stoma  is  he  who  gives  heat  here  ; it  is  one  to 
be  finished  in  the  day  ; with  the  day  should  they  complete  it ; its  name  is 
what  is  finished  with  the  day.  They  should  proceed  with  it  without  haste  ; 
as  at  the  morning  pressing,  so  at  the  midday,  so  at  the  third  pressing. 
So  the  sacrificer  is  not  likely  to  perish.  In  that  they  proceed  without 
hastening  at  the  two  former  pressings,  therefore  here  the  villages  of  the  east 
are  densely  populated ; in  that  they  proceed  hastening  at  the  third  pressing, 
therefore  here  to  the  west  there  are  long  forests.  Thus  the  sacrificer  is 
likely  to  perish.  Therefore  without  hastening  they  should  proceed  ; as  at 
the  morning  pressing,  so  at  the  midday,  so  at  the  third  pressing.  So  the 
sacrificer  is  not  likely  to  peri.sh.  He  should  follow  in  recitation  the  move- 
ment of  this  (sun) ; when  he  rises  in  the  morning,  then  he  gives  a gentle 
heat ; therefore  he  should  recite  in  a gentle  tone  at  the  morning  pressing. 
Then  when  he  comes  forward,  he  gives  stronger  heat ; therefore  at  the 
midday  should  he  recite  with  a stronger  tone.  Then  when  he  comes  still 
further  forward,  he  gives  his  strongest  heat ; therefore  he  should  recite  at 
the  third  pressing  with  the  strongest  tone.  So  should  he  recite  if  he  be 
lord  of  speech,  for  the  Qastra  is  speech.  He  should  begin  in  the  tone  in 
which  he  can  complete,  increasing  in  height ; that  is  the  best  way  of  reciting. 
The  (sun)  never  really  sets  or  rises.  In  that  they  think  of  him  ‘ He  is 
setting  ’,  verily  having  reached  the  end  of  the  day,  he  inverts  himself ; thus 
he  makes  evening  below,  day  above.  Again  in  that  they  think  of  him  ‘ He 
is  rising  in  the  morning  ’,  verily  having  reached  the  end  of  night  he  inverts 
himself ; thus  he  makes  day  below,  night  above.  He  never  sets  ; indeed  he 
never  sets,  union  with  him  and  identity  of  form  and  world  he  attains 
who  knows  thus.^ 

ADHYAYA  V 

Miscellaneous  Points  regarding  the  Sacrifice. 

iii.  45  (xv.  1).  The  sacrifice  as  food  departed  from  the  gods  ; the  gods  said 
‘ The  sacrifice  as  food  hath  left  us ; this  sacrifice,  food,  let  us  search  for.’  They 
said  ‘ How  shall  we  search  ? ’ ‘ By  the  Brahman  and  the  metres,  they  said.’ 

They  consecrated  the  Brahman  with  the  metres ; for  him  they  performed 
the  sacrifice  up  to  the  end ; they  also  performed  the  joint  offerings  to  the 

* Copied  in  GB.  ix.  10.  For  the  forests  of  the  ii.  466  ; MS.  iv.  6.  3 ; KS.  xxvii.  8 ; TS.  vi. 

west  cf.  9®- ix.  3.  1.  18.  4.  10.  2,  3;  9®-  i'^-  2.  1.  18;  Caland, 

* For  this  theory  of  the  sun’s  motion  see  VOJ.  xxvi.  119. 

Speyer,  JEAS.  1906,  p.  723  ; Yedic  Index, 

25  [h.o.s.  ss] 


The  Soma  Sacrijice 


[194 


iii.  45 — ] 


wives  (of  the  gods).  Therefore  now  also  in  the  consecration  offering  they 
perform  the  sacrifice  right  up  to  the  end,  they  also  perform  the  joint  offer- 
ings to  the  wives.  According  to  this  rule  did  they  proceed.  They  per- 
formed the  introductory  (offering) ; to  him  with  the  introductory  (offering) 
they  came  nearer ; they  hastened  with  the  performance.  They  made  it  end 
in  the  Qamyu.  Therefore  now  also  the  introductory  (ofiering)  ends  in  the 
(^amyu.  According  to  this  rule  did  they  proceed.  They  performed  the 
guest  reception ; to  him  with  the  guest  reception  they  came  nearer ; they 
hastened  with  the  performance.  They  made  it  end  in  the  sacrificial  food. 
Therefore  now  also  the  guest  reception  ends  in  the  sacrificial  food.  Accord- 
ing to  this  rule  did  they  proceed.  They  performed  the  Upasads ; to  him 
with  the  Upasads  they  came  nearer  ; they  hastened  with  the  performance ; 
having  repeated  three  kindling  verses,  they  offered  to  three  deities.  There- 
fore now  also  in  the  Upasads  having  repeated  three  kindling  verses,^  they 
offer  to  three  deities.  According  to  this  rule  did  they  proceed.  They  per- 
formed the  fast  day  ; him  on  the  fast  day  they  obtained ; having  obtained 
him  they  performed  the  sacrifice ; they  also  performed  the  joint  offerings  to 
the  wives.  Therefore  now  also  on  the  fast  day  they  perform  the  sacrifice 
to  the  end ; they  also  perform  the  joint  offerings  to  the  wives.  Therefore 
in  these  previous  rites  he  should  recite  more  and  more  gently ; for 
they  followed  him  creeping  after.^  ‘ Therefore  with  whatever  voice  he 
desires,  he  should  recite  on  the  fast  day,  for  he  is  then  obtained  ’ (they  say). 
Having  obtained  him  they  said  ‘ Serve  us  for  food  ’ ; ‘ No,’  he  replied, 
‘ how  can  1 serve  you  ? ’ Them  he  only  looked  at.  To  him  they  said 
‘With  the  Brahman  and  the  metres  becoming  united  do  thou  serve  us  as 
food.’  ‘ Be  it  so  ’ (he  replied).  Therefore  now  also  the  sacrifice  becoming 
united  with  the  Brahman  and  the  metres  bears  the  sacrifice  to  the  gods. 


Eri'ors  in  the  choice  of  Priests. 

iii.  46  (xv.  3).  Three  things  are  performed  at  the  sacrifice,  eating, 
swallowing,  and  vomiting.  What  is  eaten  is  when  he  makes  as  priest  one 
that  expects  ‘ May  he  give  to  me,  or  may  he  choose  me.’  That  is  remote 
like  something  eaten ; that  does  not  pi’ofit  the  sacrificer.  Again  what  is 
swallowed  is  when  fearing  he  chooses  a priest,  ‘ Let  him  not  either  oppress 
me,  nor  let  him  make  confusion  in  the  sacrifice  for  me.’  That  is  remote 
like  something  swallowed ; that  does  not  profit  the  sacrificer.  Again  what 
is  vomited  is  when  he  chooses  as  priest  one  who  is  spoken  ill  of.  Just  as 
here  men  are  disgusted  by  what  is  vomited,  .so  therefore  the  gods.  That  is 

' A^S.  iv.  8.  6. 

'■*  anuts&ram  conjectured  by  Aufroclit  is  clearly  right. 


195]  The  Offei'ings  to  the  Minoi'  Deities  [ — iii.  47 

remote  like  something  vomited;  that  does  not  profit  the  sacrificer.  He 
should  not  desire  these  three.  If  against  his  desire  he  should  have  one  of 
these  three,  there  is  in  the  Stotra  of  the  Vamadev'ya^  an  expiation  for  it. 
The  Vamadevya  (Saman)  is  this,  the  world  of  the  sacrificer,  the  world 
of  ambrosia,  the  world  of  heaven.  It  is  three  syllables  short;  having 
crept  up  for  the  chanting^of  the  (Saman),  he  should  divide  the  self  into  three, 
//It,  ru,  and  m.  He  places  the  self  in  these  worlds,  in  this  world  of  the 
sacrificer,  in  this  world  of  ambrosia,  in  the  world  of  heaven  ; he  overcomes 
all  errors  in  sacrifice.  ‘ Even  if  the  priests  are  perfect,’  he  used  to  say,  ‘ he 
should  mutter  this.’ 


The  Offerings  to  the  Minor  Deities. 


iii.  47  (xv.  3).  The  ^ metres  having  carried  the  oblation  to  the  gods  being 
wearied  stand  at  the  back  part  of  the  sacrifice ; just  as  if  a horse  or  a mule 
stands  having  carried  (its  load).  He  should  offer  to  them  the  oblations  to 
the  minor  deities  after  the  cake  of  the  animal  (offering)  to  Mitra  and 
Varuna,  To  Dhatr  (he  should  offer)  a cake  on  twelve  potsherds ; Dhatr 
is  the  vasat  call.  To  Anumati  (he  should  offer)  a pap;  Anumati  is  the 
Gayatri.  To  Raka  (he  should  offer)  a pap ; Raka  is  the  Tri.stubh.  To 
Sinivali  (he  should  offer)  a pap;  Sinivali  is  the  Jagati.  To  Kuhu  (he 
should  offer)  a pap;  Kuhu  is  the  Anustubh.  These  are  all  the  metres; 
Gayatri,  Tvistubh,  Jagati,  Anustubh ; on  (them)  the  others  (depend),  for 
these  are  performed  most  prominently  at  the  sacrifice.  By  means  of  these 
metres  the  sacrificer  sacrifices  with  all  the  metres,  who  knows  thus.  This 
is  why  they  say  ‘ A horse,  well  loaded,  gives  (its  rider)  comfort  ^ ’ ; this  is 
the  metres;  the  metres  place  him  in  comfort.  A world  which  misses 
nothing  he  wins  who  knows  thus.  Now  some  say  ‘ To  Dhatr  in  front  of 
each  of  these  (deities)  should  he  offer  with  butter ; thus  in  all  of  them  he 
makes  pairing.’  As  to  this  they  say  * There  is  tediousness  in  the  sacrifice 
when  on  the  same  day  he  uses  the  same  verses  as  offering  verses.’  Even  if 
there  are  many  wives  as  it  were,  one  husband  is  a pair  with  them.  In  that 
before  them  all  he  offers  to  Dhatr,®  he  makes  pairing  in  all  of  them. 
So  now  for  the  minor  deities. 


1 SV.  ii.  32-34 ; EV.  iv.  31.  1-3 ; the  last 
verse  has  three  Padas  of  seven  syllables, 
acc.  to  Sayana,  but  Oldenberg  (Prole- 
gomena, p.  373)  more  correctly  takes  the 
shortage  to  lie  in  the  words  maddndm, 
sakhxndm,  and  jariffnam,  leaving  bhavasi 
utibhih  in  the  last  verse  uncontracted  ; 
hence  the  insertion  of  purusa.  The 
practice  is  not  given  in  AQS.,  though  the 


verses  are  often  rubricated  (v.  16. 1 ; vii. 
4.  2 ; viii.  12.  18  ; 14.  18). 
iii.  47.  ‘ For  the  rites  on  the  conclusion  of  the 
sacrifice,  viz.  the  barren  cow  to  Mitra  and 
Varuna  and  the  oblations  to  the  Devikas 
see  A^S.  vi.  14 ; 99®*  ; Caland 

and  Henry,  VAgni^oma,  pp.  407-409. 

* Above  AB.  iii.  39.  5. 

^ For  the  Mantra  see  A^S.  vi.  14.  16. 


[196 


ii.  48 — ] 


The  Soma  Sacrijice 


iii,  48  (xv.  4).  Now  as  regards  the  goddessesd  To  Surya  (he  should 
offer)  a cake  on  eleven  potsherds ; Surya  is  Dhatr,  and  he  is  also  the  vasat 
call.  To  sky  (he  should  offer)  a pap ; the  sky  is  Anumati ; she  is  also  the 
Gayatri.  To  Usas  (he  should  offer)  a pap ; Usas  is  Kaka ; she  is  also 
the  Tristubh.  To  the  cow  (he  should  offer)  a pap ; the  cow  is  Sinivali ; 
she  is  also  the  Jagati.  To  earth  (he  should  offer)  a pap.  Earth  is  Kuhu ; 
she  is  also  the  Anustuhh.  These  are  all  the  metres;  Gayatri,  Tristubh, 
Jagati,  Anustubh ; on  (them)  the  others  (depend),  for  these  are  performed 
most  prominently  at  the  sacrifice.  By  means  of  these  metres  the  sacrificer 
sacrifices  with  all  the  metres,  who  knows  thus.  This  is  why  they  say  ‘ A 
horse,  well  loaded,  gives  (its  rider)  comfort  ’ ; this  is  the  metres ; the  metres 
place  him  in  comfort.  A world  which  misses  nothing  he  wins  who  knows 
thus.  Now  some  say  ‘ To  Surya  before  each  of  these  he  should  offer  with 
butter ; thus  in  all  of  them  he  makes  pairing  ’.  As  to  this  they  say  ‘ There 
is  tediousness  in  the  sacrifice  when  on  the  same  day  he  used  the  same  verses 
as  offering  verses.’  Even  if  there  are  many  wives  as  it  were,  one  husband 
is  a pair  with  them.  In  that  before  all  of  them  he  offers  to  Surya,  he  makes 
pairing  in  all  of  them.  Those  here  are  those  yonder;  those  yonder  are 
those  here;  by  either  set  he  obtains  the  desire  which  is  in  both.  Both 
sets  he  should  offer  for  one  desiring  propagation  who  has  attained  pros- 
perity, but  not  for  one  who  is  seeking  it.  If  he  were  to  offer  them  together 
for  one  who  is  seeking  only,  the  gods  would  be  liable  ^ to  be  ill  pleased  in  his 
gains  since  ‘ he  has  thought  he  has  enough  ’.  (^ucivrksa  Gaupalayana  offered 
both  together  at  the  sacrifice  of  Vrddhadyumna®  Abhipratarina.  He 
(Qucivrksa  Gaupalayana)  having  seen  his  skilled  charioteer  plunging  (in  the 
water)  said  ‘ Here  for  this  king  I have  delighted  together  at  the  sacrifice  both 
the  minor  deities  and  the  goddesses  in  that  his  skilled  charioteer  plunges.’ 
Sixty-four  armed  warriors  assuredly  were  his  sons  and  grandsons. 


The  Ukthya 

iii.  49  (xv.  5).  In  ^ the  Agnistoma  the  gods  took  refuge,  in  the  Ukthas 
the  Asuras ; they  were  of  equal  strength ; they  could  not  be  discriminated. 
These  Bharadvaja  among  the  seers  saw  ‘ These  Asuras  are  resting  in  the 
Ukthas ; them  no  one  of  these  (gods)  sees.’  He  called  to  Agni  ^ ‘ Come, 
I shall  proclaim  to  thee,  0 Agni,  other  words.’  Other  words  are  those  of 
the  Asuras.  Agni,  rising  up,  said  ‘ What  does  this  lean,  tall,  grey-haired 


1 See  A9S.  vi.  14.  17  ; ^gs.  ix.  28.  4 seq. 

* The  construction  is  not  rare,  e.  g.  gB.  i.  1. 

2.  22;  V.  1.  1.  9 ; xiii.  8.  4.  11. 

® For  him  cf.  ggS.  xv.  16.  10  ; Weber,  Raja- 
sUya,  p.  27,  n.  2.  The  reference  is  perhaps 
to  the  final  bath  of  the  A9vamedha. 


iii.  49.  > For  the  Uktliya  and  the  three  addi- 
tional Uktha  Stotras  and  gastrassee  KB. 
xvi.  11  ; A_gS.  vi.  1 ; ggS.  ix.  1-4  ; MgS. 
ii.  6.  3;  ApgS.  xiv.  1-4.  Cf.  also  PB. 
viii.  8. 

* RV.  vi.  6 16. 


197] 


[ — iii.  50 


The  Ukthya 

one  desire  to  say  to  me?’  Bharadvaja  was  lean,  tall,  and  grey  haired. 
He  replied  ‘ These  Asuras  are  resting  in  the  Ukthas ; them  no  one  of  you 
sees.’  Agni,  becoming  a horse,  rushed  to  and  beyond  them ; in  that  Agni, 
having  become  a horse,  rushed  to  and  beyond  them,  that  was  the  origin  of 
the  Silkama9va  Saman  ; ^ that  is  why  the  Sakama9va  has  its  name.  They 
say  ‘ He  should  begin  the  Ukthas  with  the  Sakamayva ; the  Ukthas  have 
no  proper  beginning  other  than  the  Sakama^va.’ . ‘ With  the  Pramahhisthiya  * 
he  should  begin,’  they  say.  By  means  of  the  Pramahhisthiya  the  gods  repelled 
the  Asuras  from  the  Ukthas.  Thus  he  may  begin  with  the  Pi’amauhisthiya, 
or  with  the  Sakama^va. 

iii.  50  (xv.  6).  The  Asuras  took  refuge  in  the  litany  of  the  Maitravaruna ; 
India  said  ‘ Who  with  me  will  repel  hence  these  Asm-as ? ’ ‘I  too ’ replied 
Vanina.  Therefore  the  Maitravaruna  recites  (a  litany)  to  Indra  and 
Varuna^  at  the  third  pressing,  for  Indra  and  Varuna  drove  them  thence. 
Being  driven  thence,  the  Asuras  took  refuge  in  the  litany  of  the  Brahma- 
nacchansin ; Indra  said  ‘ Who  with  me  will  repel  these  Asuras  hence  ? ’ ‘I  too  ’ 
replied  Brhaspati.  Therefore  the  Brahmanacchahsin  recites  to  Indra  and 
Brhaspati^  at  the  third  pressing,  for  Indra  and  Brhaspati  drove  them 
thence.  Being  driven  thence,  the  Asuras  took  refuge  in  the  litany  of  the 
Achavaka;  Indra  said  ‘Who  with  me  will  repel  them  hence?’  ‘I  too’ 
replied  Visnu.  Therefore  the  Achavaka  recites  to  Indra  and  Visnu  ® at  the 
third  pressing,  for  Indra  and  Visnu  drove  them  thence.  Jointly  with 
Indra  the  deities  are  celebrated ; a couple  is  a pairing ; therefore  from 
a couple  a pairing  is  produced,  for  propagation ; he  is  propagated  with 
offspring  and  cattle  who  knows  thus.  There  are  four  offerings  to  the 
seasons  of  the  Potr  and  the  Nestr,  and  six  verses;^  they  make  up  the 
tenfold  Viraj  ; thus  in  the  tenfold  Viraj  they  establish  the  sacrifice.® 


® SV.  ii.  65-57  ; the  other  two  are  Saubhara 
(ii.  58,  59)  and  Narmedhasa  (ii.  60-62)  ; 
AgS.  Vi.  1.  2 ; 99s.  ix.  2.  1,  2 ; 3.  1,  2; 
4.  1,  2. 

* SV.  ii.  228,  229.  Uktha  here  probably 

means  Uktha  Stotra  as  taken  by  Sayana, 
or  perhaps  r.ather  includes  both  Stotra 
and  9^tr3'  (see  AB.  iii.  50),  since  the 
latter  adopts  the  former  as  usual.  The 
option  here  is  not  in  the  Sutras. 

1 RV.  vii.  82.  Cf.  KB.  xvi.  11.  It  follows 
RV.  iii.  51.  1-3  ; viii.  42.  1-3 ; A9S.  vi. 
1.  2 ; 99s.  ix.  2.  3,  4. 

* RV^  X.  68  and  x.  43,  following  RV.  i.  57  ; 

19s.  vi.  1.  2 ; 99s.  ix.  3.  3,  4 differs. 

® RV.  vi.  69.  It  follows  ii.  13  ; vii.  100 ; 


i.  156 ; A9S.  vi.  1.  2 ; 99S.  ix.  4.  3-5 
differs. 

* I.  e.  the  2nd  and  8th  and  3rd  and  9th  of  the 
Rtuyajas  (AB.  ii.  29)  and  the  six  offering 
verses  of  the  two  priests  at  the  prasthita 
offerings. 

® The  9astras  of  the  Hotrakas  at  the  evening 
pressing  of  the  Ukthya  are  thus  : — 

(1)  Maitravaruna  : RV.  vi.  16. 16-18, 19-21 ; 
iii.  51.  1-3  ; viii.  42.  1-3 ; vii.  82,  84;  vi. 
68.  11. 

(2)  Brahmanacchahsin  : RV.  viii.  21.  1,  2, 
9,  10  ; i.  57  ; x.  68,  43;  vii.  97.  10. 

(3)  Achavaka:  RV.  viii.  98.  7;  viii.  13. 4;  ii. 
13  ; vii.  100  ; i.  156  ; vi.  69  ; vi.  69.  3. 

So  A9S.  vi.  1.  2.  95®"  differs  m detail  (ix. 
2-4). 


PANCIKA  IV 


The  Soma  Sacrifice  [continued) 
ADHYAYA  I 
The  Sodafin, 


iv.  1 (xvi.  1).  The  ^ gods  by  the  first  day  collected  the  thunderbolt  for 
Indra ; by  the  second  day  they  dipped  it ; by  the  third  day  they  presented  it ; 
it  he  hurled  on  the  fourth  day.  Therefore  on  the  fourth  day  he  recites 
the  Soda9in.  The  Soda9in  is  a thunderbolt ; in  that  on  the  fourth  day  he 
recites  the  Soda9in,  verily  thus  he  hurls  at  the  rival  who  hates  him  the 
thunderbolt  as  a weapon  to  lay  him  low  who  is  to  be  laid  low  by  him. 
The  >Soda9in  is  a thunderbolt,  the  litanies  cattle  ; putting  it  round  after 
the  litanies  he  recites.  In  that  putting  it  round  after  the  litanies 
he  recites,  verily  thus  with  the  Soda9in  as  a thunderbolt  he  surrounds 
cattle.  Therefore  cattle,  being  surrounded  by  the  Soda9in  as  a thunder- 
bolt, come  up  to  man.  Therefore  a horse  or  a man  or  a cow  or  an 
elephant  being  surrounded,  led  by  itself,  comes  up  when  bidden  by  the 
voice ; by  merely  seeing  the  Soda9in  as  a thunderbolt,  he  is  surrounded  by 
the  Soda9in  as  a thunderbolt,  for  the  thunderbolt  is  speech,  the  Soda9in 
speech.  They  say  ‘ Why  has  the  Soda9in  this  name  ? ’ Of  the  Stotras  it 
is  the  sixteenth ; the  sixteenth  of  the  Qastras ; with  sixteen  syllables  he 
commences ; with  the  (next)  sixteen  he  says  om ; he  inserts  a Nivid  of 
sixteen  sentences;  that  is  why  the  Soda9in  has  its  name.  Two  syllables 
are  left  over  ^ when  the  Soda9in  is  made  into  an  Anustubh  ; these  are  the  tw  o 
breasts  of  speech ; these  are  truth  and  falsehood  ; truth  aids  him,  falsehood 
harms  him  not,  who  knows  thus. 

iv,  2 (xvi.  2).  He  who  desires  brilliance  and  .splendour  should  use  as  the 
.Soda9in  Saman  the  Gaurivita ; ^ the  Gaurivita  is  brilliance  and  .splendour ; 
brilliant  and  resplendent  he  becomes  who  knowing  thus  uses  the  Gaurivita 
as  Soda9in  Saman.  ‘The  Nanada^  should  be  used  as  the  Soda9in  Saman’ 


' AB.  iv.  1-4  and  KB.  xvii.  1-4  deal  with  the 
Soda<;in  rite  ; see  A^S.  vi.  2 and  3 ; 99®- 
ix.  2 aeq. ; Ap9S.  xiv.  2 ; K9S.  xii.  5. 
20  seq.  The  Soda9in  is  treated  here  as 
performed  on  the  fourth  day  of  a ^adaha  ; 
cf.  TS.  vi.  6.  11.  1 whore  a distinct  and 


independent  rite  of  that  name  is  denied. 
For  § 5 cf.  GB.  ix.  19. 

» See  SV.  ii.  302. 

iv.  2.  > SV.  ii.  302-304  ; A9S.  vi.  3. 1.  This  is 
the  vihrta  form  of  the  ^odav'in. 

* SV.  i.  352-364  according  to  S&yana.  Cf. 
KB.  xxiii.  2 ; N&r&yana  on  A9S.  vi.  3.  2. 


[ — iv.  3 


199]  The  Sodagin 

they  say;  Indra  lifted  up  his  thunderbolt  against  Vrtra;  he  hurled  it  at 
him ; he  smote  him.  He,  being  smitten,  cried  aloud  ; in  that  he  cried  aloud, 
the  Nanada  Saman  came  into  existence ; that  is  why  the  Nanada  has  its 
name.  That  is  a Saman  without  rivals,  one  that  destroys  rivals,  the  Nanada ; 
without  rivals,  a destroyer  of  rivals,  he  becomes  who,  knowing  thus,  uses 
the  Nanada  as  the  Sodagin  Saman.  If  they  use  the  Nanada,  the  Soda9in 
must  be  recited  without  intermingling;^  for  they  chant  to  the  (verses) 
without  intermingling.  If  it  is  the  Gaurivita,  the  Sodagin  must  be  recited 
with  intermingling,  for  they  chant  to  them  with  intermingling. 

iv.  3 (xvi.  8).  Then  he  intertwines  the  metres.  In  ‘ Let  the  bay  steed 
carry  thee  hither’  and  ‘Do  thou  hearken  to  our  words’  he  intertwines 
Gayatri  ^ and  Pankti  ^ verses ; man  is  connected  with  the  Gayatri ; cattle  are 
connected  with  the  Pankti ; verily  thus  he  intertwines  man  with  cattle,  in 
cattle  he  makes  him  find  support.  The  Gayatri  and  the  Pankti  are  two 
Anustubhs ; thereby  he  does  not  depart  from  the  symbol  of  speech,  the  symbol 
of  the  Anustubh,  and  the  symbol  of  the  thunderbolt.  In  ‘ What  time,  0 Indra, 
in  the  conflict  ’ and  ‘ Let  this  delightful  one  be  to  you  ’ he  intertwines  Usnih  ® 
and  Brhati^  verses;  man  is  connected  with  the  Usnih,  cattle  with  the 
Brhati ; verily  thus  he  intertwines  man  with  cattle,  in  cattle  he  makes  him 
find  support.  The  Usnih  and  the  Brhati  are  two  Anustubhs ; thereby  he 
does  not  depart  from  the  symbol  of  speech,  the  symbol  of  the  Anustubh, 
and  the  symbol  of  the  thunderbolt.  In  ‘ On  the  yokes  for  him  ’ and 
‘ 0 Brahman,  0 hero,  rejoicing  in  the  making  of  holy  power  ’ he  intertwines 
(a  verse  ®)  of  two  Padas  and  a Tristubh ; ® man  has  two  feet,  the  Tri.stubh 
is  strength;  verily  thus  he  intertwines  man  with  cattle;  in  strength  he 
makes  him  find  support ; therefore  man,  being  established  in  strength,  is 
the  strongest  of  all  cattle.  In  that  (the  verse)  of  two  Padas  has  twenty 
syllables  and  there  is  a Tristubh,  there  are  two  Anustubhs;  thereby  he 
does  not  depart  from  the  symbol  of  speech,  the  symbol  of  the  Anustubh,  and 
the  symbol  of  the  thunderbolt.  In  ‘ This  Brahman  ’ and  ‘ I shall  declare  to 
thee  the  bay  steeds  in  the  great  assembly  ’ he  intertwines  (verses)  of  two 
Padas’  and  Jagatis;®  man  has  two  feet;  cattle  are  connected  with  the 


* The  viharana  is  described  in  A9S.  vi.  3 ; it 
consists  of  mixing  up  the  verses  by 
reciting  their  Padas  interlaced,  that  is,  of 
3 Gayatri  Padas  and  5 Pankti  Padas  (RV. 
i.  16.  2 and  82. 3)  is  made  up  a verse  form 
of  Gayatri  + Pankti  thrice  and  then  two 
Pankti  Pada  verses.  According  to  A^S. 
vi.  2.  2 the  avihrta  form  has  RV.  i.  84.  1-6 
(SV.  i.  347  seq.)  as  its  strophe  and  anti- 


strophe, and  this  may  really  be  meant  as 
the  Nanada. 

1 RV.  i.  16.  1-3;  19s.  vi.  2.  3. 

- RV.  i.  82. 1 (and  vv.  3 and  4)  ; A9S.  vi.  2.  4. 
3 RV.  viii.  12.  25-27  ; A9S.  vi.  2.  5. 

* RV.  iii.  44.  1-3  ;_A9S.  vi.  2.  5. 

5 RV.  vii.  34.  4 ; A9S.  vi.  2.  5. 

6 RV.  vii.  29.  2 ; A9S.  vL  2.  6. 

7 Only  in  A9S.  vi.  2.  6 ; SV.  i.  438,  etc. 

» RV.  X.  96.  1-3. 


iv.  3 — ] 


[200 


The  Soma  Sacrifice 

Jagati ; verily  thus  he  intertwines  man  with  cattle ; in  cattle  he  makes 
him  find  support.  Therefore  man,  being  established  in  cattle,  both  eats 
them  and  masters  them ; and  these  are  in  his  power.  In  that  (the  verse) 
of  two  Padas  has  sixteen  syllables,  and  there  is  a Jagati,  there  are  two 
Anustubhs;  thereby  he  does  not  depart  from  the  symbol  of  speech,  the  symbol 
of  the  Anustubh,  and  the  symbol  of  the  thunderbolt.  In  ‘ In  the  bowls  the 
buffalo  the  barley-mixed  ’ and  ‘ Forward  for  him,  with  his  chariot  forward  ’ 
he  recites  Atichandas  verses ; ® the  sap  of  the  metres  that  ffowed  over,  that 
ffowed  over  to  the  Atichandas  verse ; that  is  why  the  Atichandas  has  its 
name.  The  Soda9in  is  fashioned  out  of  all  the  metres.  In  that  he  recites 
Atichandas  verses,  verily  thus  he  fashions  it  out  of  all  the  metres.  With 
the  Soda9in  fashioned  out  of  all  the  metres  he  prospers  who  knows  thus. 

iv.  4 (xvi.  4).  He  adds  the  additions  of  the  Mahanamnis.^  The  first 
Mahanamni  is  this  world,  the  second  the  world  of  the  atmosphere,  the  third 
yonder  world.  The  Soda9in  is  fashioned  out  of  all  the  worlds  ; in  that  he 
adds  the  additions  of  the  Mahanamnis,  verily  thus  he  fashions  it  from  all  the 
worlds.  With  the  Soda9in  fashioned  out  of  all  the  worlds  he  prospers  who 
knows  thus.  In  ‘ Forward  for  you  the  Tristubh  sap’, ‘Praise,  praise  forth’,  and 
‘ He  who  hath  made  to  bound  the  steeds  ’ he  recites  as  normal  Anustubhs.^ 
As  one  who  has  wandered  here  and  there  out  of  his  path  comes  back  to  the 
path,  so  it  is  in  that  he  recites  normal  Anustubhs.  He  who  considers  him- 
self complete  and  at  the  height  of  prosperity  should  make  him  recite  the 
Soda9in  without  intermingling,  (thinking)  ‘ Let  me  not  fall,  through  the 
misery  of  the  metres.’  But  he,  who  is  desirous  of  removing  evil,  should 
make  him  recite  the  Soda9in  with  intermingling  ; man  is,  as  it  were, 
intertwined  with  evil ; verily  thus  he  smites  away  the  evil  stain  which  is 
intertwined  for  him ; evil  he  smites  away  who  knows  thus.  ‘ When  up 
to  the  place  of  the  bright  one  ’,  with  this  last  ® he  concludes ; the  place  of  the 
bright  one  is  the  world  of  heaven ; verily  thus  he  causes  the  sacrificer  to 
go  to  the  world  of  heaven.  ‘ Thou  hast  drunk  of  the  ancient  draughts, 
O lord  of  the  bays  ’ he  uses  as  offering  verse  ^ ; the  Soda9in  is  fashioned  out 
of  all  the  pressings ; in  that  he  uses  as  offering  verse  ‘ Thou  hast  drunk  of 
the  ancient  draughts,  0 lord  of  the  bays  ’,  and  the  morning  pressing  contains 
(the  word)  ‘ drink  ’,  verily  thus  he  fashions  it  out  of  the  morning  pressing. 

‘ Now  let  this  pressing  be  thine  only  ’ (he  says) ; the  midday  pressing  (is 
Indra’s)  only;  verily  thus  he  fashions  it, from  the  midday  pressing.  ‘ Be  drink 
with  the  Soma,  rich  in  honey,  O Indra’  (he  says) ; the  third  pressing  contains 
(the  words)  ‘ be  drunk  ’ ; verily  thus  he  fashions  it  out  of  the  third  pressing. 

» RV.  ii.  22.  1-3  ; x.  133.  1-3  i AgS.  vi.  2.  6.  ^ kv.  viii.  69.  7 j A^S.  vi.  2.  12. 

’ I.  e.  tlie  versos  in  AA.  iv ; A^S.  vi.  2.  6seq.  * RV.  x.  96.  18  ; A^JS.  vi.  2.  12. 

RV.  viii.  69. 1-3  ; 8-10  ; 13-16  ; A9S.  vi.  2.  9. 


201] 


The  Atirdtra 


[ — iv.  6 


‘ Do  thou  ever,  0 courser,  press  into  thy  belly  ’ (he  says) ; that  which  contains 
(the  word)  ‘ courser  ’ is  a symbol  of  the  Soda^in  ; the  Soda9in  is  fashioned 
out  of  all  the  pressings ; in  that  he  uses  as  offering  verse  ‘ Thou  hast  drunk 
of  the  ancient  draughts,  O lord  of  the  bays  ’,  verily  thus  he  fashions  it  out 
of  all  the  pressings.  With  the  Soda9in  fashioned  out  of  all  the  pressings  he 
prospers  who  knows  thus.  He  adds  five-syllable  additions  ® of  the  Maha- 
namnis  to  Ptidas  of  eleven  .syllables ; the  Soda9in  is  fa.shioned  out  of  all  the 
metres  ; in  that  he  adds  four-syllable  additions  of  the  Mahanamnis  to  Padas 
of  eleven  syllables,  verily  thus  he  fashions  it  out  of  all  the  metres.  With  the 
Soda^in  fashioned  out  of  all  the  metres  he  prospers  who  knows  thus. 


The  Atirdtra. 


iv.  5 (xvi.  5).  In  ^ the  day  the  gods  took  refuge,  in  the  night  the  Asuras  ; 
they  were  of  equal  strength ; they  could  not  be  discriminated.  Indra  said 
‘ Who  with  me  will  attack  (to  drive)  hence  these  Asuras  through  the  night  ? ’ 
He  found  no  one  among  the  gods,  they  were  afraid  of  night,  the  darkness, 
death.  Therefore  now  also  in  the  night  if  one  has  gone  away  any  distance 
whatever,  he  is  afraid,  for  the  night  is  darkness  as  it  were,  death  as  it  were. 
The  metres  alone  followed  him  ; in  that  the  metres  alone  followed  him,  there- 
fore Indra  and  the  metres  bear  the  night.  No  Nivid  is  recited,  nor  Puroruc 
nor  inserted  verse,  nor  is  any  other  deity  celebrated ; for  Indra  and  the 
metres  alone  bear  the  night.  They  repelled  them  by  going  round  in  rounds ; 
in  that  they  repelled  by  going  round  in  rounds,  that  is  why  the  rounds  have 
their  name.  Them  they  repelled  from  the  first  part  of  the  night  by  the 
first  round,  from  the  middle  of  the  night  by  the  second,  from  the  last 
part  of  night  by  the  last.  ‘ Up  from  the  night  do  we  follow  ’ they  said. 

‘ Bordering  on  night  are  these  metres  ’ he  used  to  say ; for  these  rescued 
Indra  when  afraid  from  night,  the  darkness,  death ; that  is  why  the 
Api^arvaras  have  their  name. 

iv.  6 (xvi.  6).  ‘ Drink  of  the  Soma  juice  ’ with  this  Anustubh  ^ containing 
(the  word)  ‘ Soma  juice  ’ he  begins  the  night ; the  night  is  connected  with 
the  Anustubh ; this  is  the  symbol  of  night.  The  ofiering  verses  contain 
(the  words)  ‘ Soma  juice  ’,  ‘ drink  ’ and  ‘ be  drunk  ’,  and  are  appropriate ; what 
in  the  sacrifice  is  appropriate  is  perfect.  They  chant  the  first  round  ; they 
repeat  the  first  Padas ; their  horses  and  cows,  thereby  they  take  from  them. 


® I.  e.  eto  hy  eva  ; eva  hindra  (as  5 hi  indra) ; 
erd  hi  <;ahro ; vafi  hi  fakrah ; A^IS.  vi.  2.  12 
and  3.  16. 

* AB.  iv.  5 and  6 and  KB.  xvii.  5-9  deal  with 
Atiratra  form  of  the  Jyotistoma ; see 
A^S.  vi.  4.  The  characteristic  of  this 
26  [h.o.b.  25] 


rite  is  the  addition  of  four  Paryayas  of 
three  ^astras  each.  GB.  x.  1-3  follow 
AB.  iv.  6 and  6.  Cf.  JB.  i.  208  ; Oertel, 
Trans.  Conn.  Acad.  xv.  170. 
iv.  6.  1 KV.  viii.  92. 13 ; A^S.  vi.  4.  10  ; 99S. 
ix.  7.  1. 


iv.  6 — ] The  Soma  Sacrifice  [202 

They  chant  the  second  round  ; they  repeat  the  middle  Padas  ; their  carts  ^ 
and  chariots,^  thex’eby  they  take  from  them.  They  chant  the  last  round  ; 
they  repeat  the  last  Padas ; their  clothes,  their  gold,  the  jewels  on  their 
bodies,  thereby  they  take  from  them.  He  takes  the  property  of  his  foe, 
he  repels  him  from  all  these  worlds,  who  knows  thus.  ‘ The  day  has 
Pavamana  (Stotras)  they  say,  ‘ the  night  has  no  Pavamanas  ; how  have 
both  Pavamanas,  and  through  what  have  they  equal  portions  ? ’ In  that 
‘ To  Indra,  the  drunken,  the  pressed  (drink)  ‘ This  Soma  juice  hath  been 
pressed,  0 bright  one  ’,  and  ‘ This  hath  been  pressed  with  might  ’ they  chant  * 
and  recite,  thereby  the  night  has  Pavamanas ; thereby  the  two  become 
possessed  of  the  Pavamanas;  thereby  they  become  of  equal  portions. 
‘ The  day  has  fifteen  Stotras  ’,  they  .say,  ‘ the  night  has  not  fifteen  Stotras  ; 
how  have  both  fifteen  Stotras  and  through  what  have  both  equal  portions  ? ’ 
The  Api9arvaras  are  twelve  Stotras ; they  sing  the  Sandhi  (Saman)  ^ to  the 
Rathantara  with  three  deities ; thereby  the  night  has  fifteen  Stotras ; 
thereby  both  have  fifteen  Stotras ; thereby  they  become  of  equal  portions. 
They  chant  a limited  amount,  they  recite  an  unlimited  amount,  (thinking) 
‘ What  has  been  is  limited,  what  is  to  be  is  unlimited,  (it  serves)  to  win  what 
is  unlimited.’  He  recites  more  than  the  Stotra  ; offspring  is  beyond  the 
self,  cattle  are  beyond.  In  that  he  recites  beyond  the  Stotra,  verily  thereby 
he  wins  whatever  in  him  there  is  beyond  the  self. 


ADHYAYA  II 


Tlte  Agvina  Qastra.  • 

iv.  7 (xvii.  1).  Prajapati  ^ gave  his  daughter  to  Soma,  the  King,  even 
Surya  Savitri ; for  her  all  the  gods  came  as  groomsmen  ; for  her  wedding 
ceremony  he  made  this  thousand  (of  verses)  which  they  call  the  Alvina 
(Qastra).  What  is  less  than  a thou.sand  is  not  the  A9vina ; therefore  he 
should  recite  a thousand  or  more.  Having  eaten  of  ghee,  he  should  recite. 
Just  as  in  this  world  a cart  or  a chariot,  when  oiled,  goes  (well),  so  he  when 
oiled  goes.  He  should  call  (making  a posture)  as  of  an  eagle  about  to  fly 
up.  The  gods  did  not  agree  as  to  this,  ‘ Let  this  be  mine ; let  this  be 
mine.’  They  said  coming  to  agreement  ‘ Let  us  run  a race  for  it ; his  who 


^ manorathdh  in  Aufrecht  is  clearly  a slip. 

^ RV.  viii.  92.  19-21 ; 2.  1-3  ; iii.  51.  10  -12  ; 

AgS.  vi.  4. 10;  ix.  10. 1 ; 14.  1 ; 15.  1. 
''  See  SV.  ii.  99-104  ; to  Agni,  Usas,  and 
A(;vins,  two  verses  beingturncd  into  three. 
* AB.  iv.  7-11  and  KB.  xviii.  1-5  deal  with 
A9vina  which  follows  up  the 


Sandhi  Stotra  of  the  Atirutra  and  is 
characterized  by  litanies  for  Agni,  IJ.sas, 
and  the , A9vins.  See  A^IS.  vi.  5 and  6 ; 
99s.  ix.  20.  For  the  race  cf.  I’B.  ix.  1. 
85,  30  ; JB.  i.  213 ; Levi,  La  docti  ine  da 
sacrifice,  p.  72 ; Oertel,  TVans.  Conn.  Acad. 
XV.  174. 


[ — iv.  9 


203]  The  Agvina  Qastra 

wins  shall  it  be  They  made  the  course  from  Agni,  the  lord  of  the  house, 
to  the  sun  ; therefore  the  beginning  “ (verse)  is  addressed  to  Agni  in  the 
Alvina,  ‘ Agni  is  the  Hotr,  the  lord  of  the  house,  he  the  King.’  As  to  this 
some  say  ‘ “ Agni,  O dear  father,  Agni  friend  ” with  this  ^ should  he  begin  ; 
“ In  the  sky  the  pure,  the  sacrificial,  of  the  sun  ” with  this  as  first  verse  he 
reaches  the  goal.’  This  is  not  to  be  regarded.  If  one  were  now  to  say  of 
him  ‘ He  has  had  recourse  to  “ Agni  ” and  “ Agni  ”,  he  will  fall  into  the 
fire  it  would  certainly  be  so.  Therefore  should  he  begin  with  ‘ Agni  is 
the  Hotr,  the  lord  of  the  house,  he  the  King.’  It  contains  (the  words) 
‘lord  of  the  house’  and  ‘ generation ’,  and  is  propitious ; with  full  life  for 
fullness  of  life,  a full  life  he  lives  who  knows  thus. 

iv.  8 (xvii.  2.)  As  these  deities  were  running  the  race,  and  had  started, 
Agni  took  the  lead  first ; the  A9vins  followed  him ; to  him  they  said  ‘ Give 
way ; we  two  will  win  this.’  ‘ Be  it  so  ’,  he  replied,  ‘ Let  me  have  a share 
here.’  ‘ Be  it  so  ’ (they  said).  For  him  they  made  a share  herein  ; therefore  at 
the  Alvina  ((^astra)  (a  litany)  to  Agni  is  recited.  They  followed  after  U.sas  ; 
to  her  they  said  ‘ Give  way ; we  two  will  win  this.’  ‘ Be  it  so  ’,  she  replied, 
‘Let  me  have  a share  here.’  ‘Be  it  so’  (they  said).  For  her  they  made 
a share  herein ; therefoi*e  at  the  Afvina  (a  litany)  to  Usas  is  recited.  They 
followed  after  Indra ; to  him  they  said  ‘ We  will  win  this,  0 generous 
one  ’ ; they  did  not  dare  to  say  to  him  ‘ Give  way  ’.  ‘ Be  it  so  ’,  he  replied, 

‘ Let  me  have  a share  herein.’  ‘ Be  it  so  ’ (they  said).  For  him  they  made 
a share  herein  ; therefore  at  the  A9vina  (a  litany)  to  Indra  is  recited.^  The 
Ayvins  won  the  race  ; the  Ayvins  attained  it.  In  that  the  Ayvins  won  the 
race  the  Ayvins  attained  it,  therefore  they  call  it  the  Ayvina.  He  attains 
whatever  he  desires  who  knows  thus.  They  say  ‘ In  that  there  are  here 
recitations  to  Agni,  to  Usas,  to  Indra,  then  why  do  they  call  it  the 
Ayvina?’  (It  is)  because  the  Ayvins  won  the  race,  the  Ayvins  attained  it. 
In  that  the  Ayvins  won  the  race,  the  Ayvins  attained  it,  therefore  they 
call  it  the  Ayvina.  He  attains  whatever  he  desires,  who  knows  thus. 

iv.  9 (xvii.  3).  By  means  of  a mule  chariot  Agni  ran  the  race ; as  he  drove 
on  he  burned  their  wombs  ; therefore  they  conceive  not.  With  ruddy  cows 
Usas  ran  the  race ; therefore,  when  dawn  has  come,  there  is  a ruddy  glow  ; 
the  form  of  Usas.  With  a horse  chariot  Indra  ran  the  race  ; therefore  it  as 
neighing  aloud  and  resounding  is  the  .symbol  of  lordly  power ; for  it  is 
connected  with  Indra.  With  an  ass  chariot  the  Ayvins  won,  the  Ayvins 
attained ; in  that  the  Ayvins  won,  the  Ayvins  attained,  therefore  is  his  speed 
outworn,  his  energy  spent ; he  is  here  the  least  swift  of  all  beasts  of  burden ; 
but  they  did  not  take  the  strength  of  his  seed ; therefore  has  he  virility  and 


’ RV.  vi.  15.  13  ; A^S.  vi.  5.  6 ; 99®-  20.  7.  ^ See  A9S.  vi.  5.  18  for  his  share  ; it  follows 

’ RV.  X.  13.  3.  the  ver.ses  to  Surya.  So  99®-  20.  24. 


iv.  9 — ] 


[204 


The  Soma  Sacrijice 

possesses  a double  seed.  ‘ Seven  metres  should  he  use  in  reciting  to  Surya 
they  say,  ‘ as  in  (the  recitations)  to  Agni,  Usas,  and  the  Alvins ; the 
worlds  of  the  gods  are  seven : he  prospers  in  all  the  worlds  of  the  gods.’ 
That  is  not  to  be  regarded.  Three  only  should  he  use  in  recitation  ; three 
are  these  threefold  worlds ; (they  serve)  to  win  these  worlds.  They  say 
‘ He  ^ should  begin  those  for  Surya  with  “Up  this  all-knower  That  is 
not  to  be  regarded.  That  would  be  as  if  one  having  gone  should  miss  the 
goal.  He  should  begin  ^ with  ‘ Let  Surya  protect  us  from  the  sky  ’ ; that  is 
as  if  one  having  gone  should  reach  the  goal.  He  recites  second  ‘ Up  this  all- 
knower  ’.  ‘ The  radiant  countenance  of  the  gods  hath  come  forth  ’ is  a 

Tristubh^.  Yonder  (sun)  rises  as  the  radiant  one  of  the  gods ; therefore 
he  recites  this.  ‘ Homage  to  the  eye  of  Mitra  and  Varuna’  is  in  Jagati^; 
this  has  a Pada  containing  a benediction ; verily  thus  he  invokes  a 
benediction  for  himself  and  the  sacrificer. 

iv.  10  (xvii.  4.)  They  say  ‘ Surya  should  not  be  passed  over  in  recitation  ; 
the  Brhati  should  not  be  passed  over;  if  he  were  to  pass  over  Surya,  he 
would  pass  over  splendour ; if  he  were  to  pass  over  the  Brhati,  he  would 
pass  over  the  breaths.’  ‘ 0 Indra  bear  to  us  inspiration  ’ he  recites  as 
a Pragatha  to  Indra.^  ‘ Guide  us,  O much  invoked,  in  this  way  ; alive  may 
we  attain  the  light  ’ (he  says) ; the  light  is  yonder  (sun) ; thereby  he  does 
not  pass  over  Surya.  Moreover  in  that  it  is  a Pragatha  in  Brhati,  thereby 
he  does  not  pass  over  the  Brhati.  In  ^ ‘ Towards  thee,  0 hero,  we  utter 
praise  ’ he  recites  the  basis  of  the  Rathantara  (Saman) ; they  chant  to  the 
Rathantara  the  Sandhi  for  the  A9vina ; in  that  he  recites  the  basis  of  the 
Rathantara,  it  is  to  provide  the  Rathantara  with  its  basis.  ‘ Lord  of 
this  world,  beholding  the  light  ’ (he  says) ; yonder  (sun)  is  he  who  beholds 
the  light ; thereby  he  does  not  pass  over  Surya.  Moreover,  in  that  it  is 
a Pragatha  in  Brhati,  thereby  he  does  not  pass  over  the  Brhati.  In® 
‘Many,  sun-eyed’  he  recites  a Pragatha  to  Mitra  and  Varuna;  Mitra  is 
the  day,  Varuna  the  night;  both  day  and  night  does  he  lay  hold  on, 
who  undertakes  the  Atiratra.  In  that  he  recites  a Pragatha  to  Mitra  and 
V aruna,  verily  thus  he  establishes  him  in  day  and  night.  ‘ Sun-eyed  ’ (he 
says) ; thereby  he  does  not  pass  over  Surya.  Moreover,  in  that  it  is  a 
Pragatha  in  Brhati,  thereby  he  does  not  pass  over  the  Brhati.  In  ‘ May 
the  two  great  ones,  sky  and  earth,  for  us  ’ and  ‘ For  they,  sky  and  earth,  all 
weal-producing  ’ he  recites  (two  verses  ■*)  to  sky  and  earth ; sky  and  earth 

1 RV.  i.  60  ; Ags.  vi.  6.  18;  ix.  20.  21,  iv.  10.  » RV.  vii.  82.  26,  27;  A?S.  vi.  5.  18  ; 

which  omits  RV.  x.  158.  99^.  ix.  20.  24. 

2 RV.  X.  168  ; AgS.  vi.  5.  18.  ^ RV.  vii.  32.  22  and  27 ; A(?S.  vi.  6.  18. 

s RV.  i.  115  ; Alps.  vi.  6.  18 ; 99S.  ix.  20.  22.  s rv.  vii.  66.  10  and  11  ; A^S.  vi.  6.  18. 

* RV.  X.  37  ; A9!S.  vi.  6.  18 ; 919S.  ix.  20.  23.  " RV.  i.  22.  13  and  160.  1 ; A^S.  vi.  6.  18 ; 

99s.  ix.  20.  26  has  i.  22.  13-16. 


205] 


[— iv.  11 


Tlie  Agvina  (^astra 

are  supports ; this  (earth)  is  a support  here,  yonder  (sun)  yonder.  In  that 
he  recites  (two  verses)  to  sky  and  earth,  verily  thus  he  establishes  him  in 
sky  and  earth.  ‘ The  god,  the  goddess,  according  to  the  law,  Surya,  the 
pure  ’ (he  says) ; thereby  he  praises  Surya.  l\Ioreover,  in  that  (the  two 
verses)  Gayatri  and  Jagatl  make  up  two  Brhatls,  thereby  he  does  not  pass 
over  the  Brhatl.  In 

‘ Goddess  of  all  the  perishable  kind 

• Who  shall  not  be  wrath,  nor  seize  (us),’ 

he  recites  (a  verse)  of  two  Padas®.  The  A9vina  they  used  to  call  a litany  in 
which  (the  funeral)  pyre  is  piled.  Nirrti  with  her  noose  used  to  await 
(thinking)  ‘ When  the  Hotr  concludes,  then  shall  I let  loose  my  nooses  against 
him .’  Then  indeed  Brhaspati  saw  (this  verse)  of  two  Padas.  ‘ Who  shall  not 
be  wrath,  nor  seize  (us)  ’ ; therewith  he  cast  below  the  nooses  of  Nirrti  with 
the  nooses;  in  that  the  Hotr  recites  (this  ver.se)  of  two  Padas,  verily  thus  he 
casts  below  the  nooses  of  Nirrti  with  the  nooses;  verily  thus  in  safety  the  Hotr 
is  released,  with  full  life,  for  fullness  of  life ; a full  life  he  lives  who  knows 
thus.  ‘ Of  all  the  perishable  kind  ’ (he  says) ; yonder  (sun)  causes  to  perish 
as  it  were  ; thereby  he  does  not  pass  over  Surya.  Moreover  in  (the  verse) 
of  two  Padas  is  man’s  metre ; it  includes  all  the  metres ; thereby  he  does 
not  pass  over  the  Brhati. 

iv.  ll(xvii.  5).  He  concludes  with  a verse  to  Brahmanaspati ; Brhaspati  is 
the  holy  power ; verily  thus  at  the  end  he  establishes  him  in  the  holy  power. 
With  ^ ‘ To  the  father,  with  all  the  gods,  the  strong  ’ should  he  conclude 
who  desires  offspring  and  cattle.  ‘ O Brha.spati,  with  good  offspring,  with 
heroes  ’ (he  says) ; by  offspring  he  has  good  offspring  and  heroes.  ‘ Let  us  be 
lords  of  wealth  ’ (he  says) ; he  becomes  possessed  of  offspring,  of  cattle, 
of  wealth,  of  heroes,  when  one  knowing  thus  concludes  with  this  (verse). 
With  ^ ‘ 0 Brhaspati,  that  wliich  may  surpass  the  foe  ’ he  should  conclude, 
who  desires  brilliance  and  splendour;  beyond  all  others  he  deserves  splendour. 
‘ Brilliant  ’ (he  says)  ; ‘ Brilliantly  splendour  shines  ’ (they  say) ; splendour 
shines  as  it  were.  ‘ That  shall  shine  with  radiance,  O thou  born  of  holy 
order  ’ (he  says) ; splendour  is  brilliant.  ‘ Upon  us  do  thou  confer  varied 
wealth  ’ (he  says) ; splendour  is  radiant  as  it  w’ere.  Resplendent  and 
glorious  becomes  he,  when  one  knowing  thus  concludes  with  this  (verse). 
Therefore  he  who  knows  thus  should  conclude  with  this  (verse).  (It  is  ad- 
dressed) to  Brahmanaspati ; thereby  he  does  not  pass  over  Surya.  In  that  he 
recites  thrice  (this)  Tristubh  and  it  includes  all  the  metres,  thereby  he  does 

6 Not  in  RV. ; A^S.  vi.  5 18  ; ix.  20.  26,  ^ RV.  ii.  23.  15  ; A^S.  vi.  5.  19  ; 99s.  ix.  20. 

which  has  mrfayasya  and  grabhah.  27. 

* RV.  iv.  50.  6. 


iv.  11 — ] 


The  Soma  Sacrifice 


[206 


not  pass  over  the  Brhatl.  With  a Gayatri  and  a Tristubh  he  should  say 
the  vasat  call ; the  Gayatri  is  the  holy  power,  the  Tristubh  is  strength  ; 
verily  thus  he  unites  the  holy  power  with  strength.  Eesplendent  and 
glorious  and  full  of  strength  does  he  become,  when  one  knowing  thus  with 
a Gayatri  ^ and  a Tristubh  ^ says  the  vasat  call,  ‘ O A9vins,  skilled  ones, 
with  Vayu  ’ and  ‘Do  ye  both  drink,  O A9vins’.  With  a Gayatri  and  a 
Viraj  he  should  say  the  vasat  call ; the  Gayatri  is  the  holy  power ; the 
Viraj  is  food;  verily  thus  he  unites  proper  food  with  the  holy  po^^er. 
Resplendent  and  glorious  he  becomes,  he  eats  food  made  edible  by  the  holy 
power,  when  one  knowing  thus  says  the  voiMat  call  with  the  Gayatri  and 
the  Viraj.  Therefore  he  who  knows  thus  should  say  the  vasat  call  with 
the  Gayatri  and  the  Viraj,®  with  these  (verses),  ‘For  you  the  Soma  juice 
is  ready  to  be  drunk  ’ and  ‘ Do  ye  both  drink,  0 A9vins  ’. 


The  Caturvihga  and  Mahdvrata  Days. 


iv.  12  (xvii.  6).  Now  ^ they  proceed  to  the  Caturvih9a  day  as  the  begin- 
ning, by  it  they  grasp  the  year,  by  it  the  Stomas  and  the  metres,  by  it  all 
the  deities.  Not  grasped  in  that  metre,  not  grasped  that  deity,  which  is  not 
grasped  on  this  day.  That  is  why  the  Arambhaniya  has  its  name.  The 
Stoma  is  the  Caturvih9a ; that  is  why  the  Caturvih9a  has  its  name ; the 
half-months  are  twenty-four;  verily  thus  by  half-months  they  gra.sp 
the  year.  It  is  an  Ukthya ; the  Ukthas  are  cattle ; (it  serves)  for  the 
winning  of  cattle.  It  has  fifteen  Stotras,  fifteen  Qastras  ; it  is  the  month  ; 
verily  thus  by  months  they  grasp  the  year.  These  are  in  the  three  hundred 
and  sixty  Stotriya  verses ; so  many  are  the  days  of  the  year ; verily  thus 
by  days  they  grasp  the  year.  ‘ The  day  should  be  an  Agni.stoma,’  they  say, 
‘ the  year  is  the  Agni.stoma ; no  other  than  an  Agnistoma  supports  the  day 
or  discriminates  it.’  If  it  is  an  Agnistoma,  the  three  Pavamanas  should  be 
Astacatvarin9as,  the  other  Stotras  Caturvin9as.  Here  also  there  are  three 
hundred  and  sixty  Stotriya  verses;  so  many  are  the  days  of  the  year; 
verily  thus  by  days  they  grasp  the  year.  It  should  be  an  Ukthya  ; the 
sacrifice  is  made  perfect  by  the  animal  (oftering),  the  Sattra  is  made  perfect 
by  the  animal  (offering) ; all  the  Stotras  are  Caturviu9as,  for  this  is  openly 
the  Caturviu^a  day ; therefore  let  it  be  an  Ukthya. 


» RV.  i.  46.  15  ; ggS.  ix.  20.  34  (optional). 

* RV.  iii.  58.  7 ; g^S.  ix.  20.  32. 

‘ RV.  vii.  68.  2 ; AgS.  vi.  5.  24 ; ggS.  ix.  20. 
82. 

* AB.  iv.  12-14  and  KB.  xix  deal  with  the 


Caturvin9a  as  the  opening  day  of  the 
Gavam  Ayana  Sattra,  corresponding  to 
the  Mahavrata  at  the  end  ; see  AgS.  vii. 
1-4  ; ggS.  xi.  2stq. 


207] 


[ — iv.  14 


The  Caturvihga  Day 

iv.  13  (xvii.  7).  The  Samans  are  tlie  Brhat  and  the  Rathantara.*  These 
are  the  two  ships  which  carry  across  the  sacrifice  ; verily  thus  by  them  they 
cross  over  the  year.  The  Brhat  and  the  Rathantara  are  the  two  feet,  this 
day  the  head  ; verily  thus  by  the  two  feet  they  approach  the  head  which  is 
prosperity.  The  Brhat  and  Rjithantara  are  the  two  wings,  this  day  the 
head ; verily  thus  with  the  two  wings  they  unite  the  head,  which  is 
prosperity.  The  two  are  not  both  to  be  laid  aside ; if  they  were  to  lay 
them  both  aside,  just  as  a vessel  which  has  parted  from  its  fastening  floats 
moving  to  either  bank,  so  the  performers  of  Sattras  would  float,  moving 
to  either  bank,  if  they  were  to  lay  aside  both  together.  If  they  were  to 
lay  aside  the  Rathantara,  then  by  the  Brhat  both  are  not  laid  aside  ; if 
they  were  to  lay  aside  this  Brhat,  then  by  the  Rathantara  both  are  not 
laid  aside.  The  Vairupa  is  the  Rathantara ; the  Vairaja  is  the  Brhat ; 
the  Qakvara  is  the  Rathantara ; the  Raivata  is  the  Brhat.  So  these  two 
become  not  laid  aside  both  together.  Those  who  knowing  thus  perform  this 
day  (rite),  having  obtained  by  the  days  the  year,  having  obtained  it  by  the 
half  months,  having  obtained  it  by  the  months,  having  obtained  the  Stomas 
and  the  metres,  having  obtained  all  the  deities,  practising  fervour,  partaking 
of  the  Soma  drink,  continue  pressing  (Soma)  all  the  year.  Those  who 
straight  on  ^ from  the  day  perform  the  year  (rite)  they  lay  upon  themselves 
a heavy  burden,  the  heavy  burden  crushes  them.  He,  who  having  obtained 
it  with  the  rites  straight  forward  approaches  it  (with  the  rites)  reversed, 
attains  in  safety  the  other  side  of  the  year.“ 

iv.  14  (xvii.  8).  The  Mahavrata  is  the  Caturvin^a;  by  means  of  the 
Brhaddiva  (hymn  ^)  the  Hotr  pours  seed  on  this  day ; it  on  that  day  with 
the  Mahavrata  day  he  propagates ; in  a year  seed  poured  is  born.  There- 
fore the  Brhaddiva  is  the  common  Niskevalya  (Qastra).  He  having 
obtained  it  with  the  rites  straight  forward  approaches  it  (with  the  rites) 
reversed,  who  knowing  thus  approaches  this  day.  In  safety  he  attains  the 
other  side  of  the  year  who  knows  thus.  He,  who  knows  this  side  and 
the  other  side  of  the  year,  in  safety  attains  the  other  side  of  the  year.  The 
introductory  Atiratra  is  this  side,  the  concluding  (Atiratra)  is  the  other 
side.  In  safety  he  attains  the  other  side  of  the  year  who  knows  thus. 


' This  chapter  is  intended  to  show  that  in 
every  case  one  or  other  of  those  Samans 
is  used  whether  in  Abhiplava  or  Prsthya 
Sadahas.  The  six  Samans  are  based  on  the 
following  versesiRathantara,  SV.  ii.  30, 31 ; 
Brhat,  SV.  ii.  159,  160 ; Vairupa,  ii.  212, 
213;  Vairaja,  ii.  277-279;  ^^kvara,  ii. 
1151-3;  Raivata,  ii.  434-436.  Cf.AB.  iv. 
15,  n.'l. 

* I.  e.  without  change  of  order  according 


to  Sayana;  Hang  treats  it  as  merely 
meaning  ‘ proceed  with  ’,  and  takes  abhi 
nidadhate  as  ‘ lay  down  ’.  The  point  is 
as  in  n.  3. 

® The  second  six  months  are  intended  to  be 
a reverse  of  the  first  six.  For  the  ship 
metaphor  cf.  AB.  vi.  6.  6 ; iv.  2.  5. 
10  ; Levi,  £«  doctrine  du  sacrifice,  p.  88. 

iv.  14.  1 RV.  X.  120.  For  the  year  cf.  Keith, 
JRAS.  1917,  p.  137. 


iv.  14 — ] 


[208 


The  Soma  Sacrijice 

He,  who  knows  the  descent  and  ascent  ^ of  the  year,  obtains  in  safety  the 
other  side  of  the  year.  The  introductory  Atiratra  is  the  descent,  the 
concluding  (Atiratra)  the  ascent.  In  safety  he  attains  the  other  side  of 
the  year  who  knows  thus.  He,  who  knows  the  expiration  and  the 
ending  ^ breath  of  the  year,  attains  in  safety  the  other  side  of  the  }^ear. 
The  introductory  Atiratra  is  the  expiration,  the  concluding  (Atiratra)  the 
ending  breath.  In  safety  he  reaches  the  other  side  of  the  year,  who  knows 
thus. 


ADHYAYA  III 

The  Sadahas  and  the  Visuvant. 


iv.  15  (xviii.  1).  They  proceed  with  the  Stomas,  Jyotis,  Go,  and  Ayus; 
the  Jyotis  is  this  world,  the  Go  the  atmosphere,  the  Ajms  yonder  world. 
There  is  the  same  second  set  of  three  days ; there  are  three  days,  Jyotis,  Go, 
and  Ayus ; there  are  three.  Go,  Ayus,  and  Jyotis.  The  Jyotis  is  this’world, 
the  Jyotis  is  yonder  world.  These  two  Jyotis  (days)  look  together  on 
both  sides;  thereby  they  proceed  with  this  set  of  six  days  with  a Jyotis 
on  either  side.  In  that  they  proceed  with  this  set  of  six  days  with  a Jyotis 
on  either  side,  verily  thus  they  continue  to  find  support  on  both  sides  in  these 
two  worlds  ; in  this  world  and  in  that  world,  both.  The  Abhiplava  Sadaha 
is  a circling  wheel  of  the  gods.  The  Agnistomas  on  the  two  sides  of  it  are  the 
felloes ; the  four  Ukthyas  in  the  middle  are  the  nave.  He  goes  with  it 
turning  wherever  he  desires ; thus  in  safety  he  attains  the  other  side  of 
the  year  who  knows  thus.  He,  who  knows  the  first  set  of  six  days,  in 
safety  attains  the  other  side  of  the  year ; (so)  he  who  knows  the  second^ 
he  who  knows  the  third,  he  who  knows  the  fourth,  he  who  knows  the 


fifth.^ 

iv.  16  (xviii.  2).  They  perform  the  first  set  of  six  days,^  there  are  six  days  ; 
the  seasons  are  six  ; verily  thus  by  the  seasons  they  obtain  the  year ; by  the 
seasons  they  continue  finding  support  in  the  year.  They  perform  the  second 
set  of  six  days ; these  are  twelve  days ; the  months  are  twelve  ; verily  thus 
by  months  they  obtain  the  year ; by  months  they  continue  finding  support 
in  the  year.  They  perform  the  third  set  of  six  days ; they  are  eighteen 
days  ; these  are  twofold,  one  set  of  nine,  one  set  of  nine.  There  are  nine 


* Ava°  and  udrocDumam  clearly  have  this 
sense,  from  ruh,  not  rudh,  as  Sayana  and 
Ilaug.  The  contrast  is  as  in  parast&t  .and 
avastdt 

3 Theuddna  here  must  bo  the  apdna,  but  used 
for  udaniya  as  suggested  by  Sfiyana. 


' The  Abhiplava  Sadaha  is  dealt  with  in  A<J!S. 

vii.  6-7  and  the  Prsthya  in  vii.  10-12  ; 

viii.  1-4 ; in  99^'  order  is  reversed, 
viz.  xi.  4-9  and  x.  1-8.  See  also  B9S.  xvi. 
■4,  6 ; Ap9S.  xxi.  1-8. 

iv.  16.  ' See  A9S.  xi.  7 ; 95S.  xiii.  19. 


209] 


TJie  Gavdm  Ayana 


[ — IV.  17 


breaths,  nine  worlds  of  heaven ; verily  thus  they  obtain  the  breaths  and 
the  worlds  of  heaven ; verily  thus  they  continue  finding  support  in  the 
breaths  and  the  worlds  of  heaven.  They  perform  the  fourth  set  of  six 
days ; these  are  twenty-four  days ; the  half-months  are  twenty-four ; 
verily  thus  by  half-months  they  obtain  the  year;  by  half-months  they 
continue  finding  support  in  the  year.  They  perform  the  fifth  set  of  six 
days ; they  are  thirty  days ; the  Viraj  has  thirty  syllables ; proper  food  is 
the  Viraj  ; verily  thus  they  continue  producing  the  Viraj  month  by  month. 
Desiring  proper  food  they  performed  the  sacrificial  session.^  In  that  they 
continue  producing  the  Viraj  month  by  month,  verily  thus  they  continue 
winning  proper  food  month  by  month,  for  the  world  and  for  that,  for  both. 

iv.  17  (xviii.  3).  They  proceed  with  the  way  of  the  cows  the  Adityas  are 
the  cows ; verily  thus  they  proceed  with  the  way  of  the  Adityas.  The  cows 
performed  a sacrificial  session  seeking  to  win  hoofs  and  horns ; in  the  tenth 
month  their  hoofs  and  horns  came  into  being.  They  said  ‘ That  desire  for 
which  we  have  consecrated  ourselves  we  have  obtained ; let  us  cease.’ 
Those  that  ceased  are  those  possessed  of  horns.  Those  who  performed, 
(thinking)  ‘ We  will  complete  the  year’,  they  had  only  mock  horns,  these 
are  the  hornless ; but  they  produced  ^ strength.  Therefore  they  having  made 
up  all  the  seasons,  then  cease,  for  they  produced  strength.  Dear  to  all  are 
cows,  beloved  by  all.  Dear  to  all,  beloved  by  all,  does  he  become  who 
knows  thus.  The  Adityas  and  the  Angirases  contended  for  the  world  of 
heaven,®  ‘ We  will  go  first,  we  ’ ; the  Adityas  went  first  to  the  world  of 
heaven,  behind  the  Angirases  by  sixty  years.  The  way  of  the  Adityas  is 
thus,*  an  introductory  Atiratra,  the  Caturvin9a  Ukthya,  all  the  Abhiplava 
Sadahas,  other  Aksyant®  days;  the  way  of  the  Angirases  is  thus,  an 


’ AmU  would  seem  more  natural,  but  the 
imperfect  may  convey  the  view  in  the 
minds  of  those  performing  the  Sattra 
when  they  undertook  it. 

* For  this  see  TS,  vii.  5.  1.  2 ; PB.  iv.  1. 

Aufrecht  considers  that  wa  must  be  read 
.IS  apparently  by  Sayana  ; the  alternative 
is  to  read  afraddhayd  frTigdni  as  one  term 
as  suggested  by  BR.  or  to  take  prdvartanta 
as  = ‘ fell  off’.  Cf.  Keith,  Taitlinya  Sath- 
hitd,  I.  xcviii,  xcix.  Levi  {La  doctrine  du 
sacrifice, 'p.  Ill)  renders  the  TS.  passage 
without  commenting  on  the  sense. 
asanvan  is  obvious  (as  in  TS.)  but  needless 
as  asunvan  makes  sense. 

* Cf.  9B.  xii.  2.  2.  9. 

’ yalhd  vd  is  odd  ; vd  = rai  has  just  before 
occurred,  but  tjUthd  seems  needless  and  in 

27  [h.oa  js] 


clause  7 is  not  inserted,  but  it  can  easily 
be  taken  in  its  usual  sense.  Sayana’s 
attempt  to  make  it  allude  to  the  mode 
of  the  Gavam  Ayana  is  absurd.  The 
Sattras  are  quite  different  in  A^S.  xii. 
1.  1 ; 99s.  xiii.  21,  22. 

® This  word  is  doubtful.  Aufrecht  takes  it  as 
‘ st^ttige  umwandelbare  Tage  ’ ( = dkri- 
yanti).  Sayana  cites  Baudhayana  as 
restricting  it  to  the  Abhijit,  Visuvant, 
Vi9vajit,  the  tenth  day  (ofthe  Dvada9aha), 
the  Mahavrata  and  the  concluding  Ati- 
ratra; including  in  it  all  save 

the  Sadahas,  and  Aupamanyava  as  in- 
cluding in  it  all  save  the  Sadahas  and 
the  tenth  day.  Cf.  Ap9S.  xxiii.  9.  16 ; 
9B.  xii.  2.  3.  1 ; Eggeling,  SBE.  xliv. 
166,  166  ; Weber,  Ind.  Stud.  ix.  282. 


[210 


iv.  17 — ] The  Soma  Sacrifice 

introductory  Atiratra,  the  Caturvih^a  Ukthya,  all  the  Prsthya  Sadahas, 
other  Aksyant  days.  The  Abhiplava  Sadaha  is  the  path  that  leads  straight 
to  the  world  of  heaven ; again  the  Prsthya  Sadaha  is  a great  circuitous 
route  to  the  world  of  heaven.  In  that  they  proceed  with  both,  and  going 
b}"^  both  he  comes  to  no  ill,  (it  serves)  to  obtain  both  desires,  that  in  the 
Abhiplava  Sadaha  and  that  in  the  Prsthya.® 

iv.  18  (xviii.  4).  They  perform  the  Ekavih^a  day,  the  Visuvant,^  in  the 
middle  of  the  year ; by  the  Ekavih5a  the  gods  raised  up  the  sun  to  the 
world  of  heaven ; it  is  here  the  Ekavih9a ; below  this  Divakirtya  are  ten 
days,  ten  above ; in  the  middle  is  the  Ekavih§a  resting  on  both  sides  in 
the  Viraj,  for  on  both  sides  does  he  find  support  in  the  Viraj.  Therefore 
he  going  between  these  worlds  does  not  shake.  The  gods  were  afraid  of 
this  Aditya  falling  down  from  the  world  of  heaven ; him  with  three  worlds 
of  heaven  from  below  they  propped  up  ; the  three  worlds  of  heaven  are  the 
Stomas.  They  were  afraid  of  his  falling  away  up;  him  with  three  worlds  of 
heaven  from  above  they  propped  up ; the  three  worlds  of  heaven  are  the 
Stomas.  Thus  below  there  are  three  Saptada9a  (Stomas),  three  above;  in  the 
middle  is  the  Ekavin9a  on  both  sides  supported  by  the  Svara  Samans,  for 
he  is  supported  on  both  sides  by  the  Svara  Samans.^  Therefore  he  going 
between  these  worlds  does  not  shake.  The  gods  were  afraid  of  this  Aditya 
falling  from  the  world  of  heaven  ; ® him  with  the  highest  worlds  of  heaven 
they  propped  up  from  below  ; the  highest  worlds  of  heaven  are  the  Stomas. 
They  were  afraid  of  his  falling  away  up ; him  with  the  highest  worlds  of 
heaven  they  propped  up  from  above ; the  highest  worlds  of  heaven  are  the 
Stomas.  Thus  there  are  three  Saptada9a  (Stomas)  below,  three  above. 
Making  them  up  by  twos  they  are  three  Catustrih9as ; the  Catustrin9a  is 
the  highest  of  the  Stomas.  Placed  over  these  it  gives  heat,  for  he  placed 
over  these  gives  heat.  He  is  higher  than  all  this  that  has  been  and  will 
be ; he  shines  over  all  this  whatever  there  is  here ; he  is  higher ; thus  he 
becomes  who  knows  thus  higher  than  he  than  whom  he  desires  to  be 
higher. 

iv.  19  (xviii.  5).  They  perform  the  Svara  Samans;  the  Svara  Samans  are 
these  worlds.  They  saved  these  worlds  with  the  Svara  Samans ; that  is  why 


* The  Gavam  Ayana  has  a mixture  of  four 
Abhiplavas  and  a Prsthya  in  the  month  ; 
see  A9IS.  xi.  7.  1 seq.  It  is  Prayanlya  ; 
Caturvih9a  ; 6 months  of  4 Abhiplavas 
and  1 PrsUiya  Sadaha  ; 3 Abhiplavas, 
1 Ppsthya,  Abhijit,  3 Svara  Samans;  Visu- 
vant ; SSvara  Samans,  Vi^vajit,  IPrsthya, 
3 Abhiplavas  ; 4 months  of  1 Prsthya 
and4  Abhiplavas  ; 3 Abhiplavas,  Go,  Ayus, 


a Da9ar&tra  ; the  Mahavrata  and  Udaya- 
niya,  with  variants. 

* AB.  iv.  18-22  and  KB.  .\xv,  1-10  deal  with 
the  Visuvant  and  connected  rites;  see 
A9S.  v'iii.  6-7  ; 99S  xi.  13. 

- For  these  as  Saptadn9as  see  TB.  i.  2.  2.  1. 
Cf.  A9S.  viii.  6.  10  se?.  ; 99S.  xi.  11,  12. 

Cf.  PB.  iv.  6.  8 which  has  ai<apddd/. 


211] 


The  Ehavih^a  and  the  Svara  Sumans  [ — iv.  20 

the  Svara  Samans  have  their  name.  In  that  they  perform  the  Svara 
Samans,  they  give  him  a share  in  these  worlds.  The  gods  were  afraid  of  the 
sinking  down  of  these  Saptada^as,  ‘The  Stomas  are  alike  and  unprotected ; 
let  them  not  sink  down.’  They  secured  them  with  all  the  Stomas  from 
below,  with  all  the  Prsthas  from  above ; in  that  the  Abhijit  with  all  the 
Storasis  is  below,  the  Vi9vajit  with  all  the  Prsthas  above,  thus  they  secure 
the  Saptada9as  on  both  sides  for  security  and  to  prevent  sinking  down.' 
The  gods  were  afraid  of  this  Aditya  falling  from  the  world  of  heaven, 
they  fastened  him  up  with  five  ropes ; the  Divakirtya  (Samans)  are  the 
I’opes ; the  Pr.stha  is  the  Maha-Divaklrtya,^  the  Saman  of  the  Brahmana- 
cchahsin  is  the  V ikarna,^  the  Agnistoma  Saman  is  the  Bhasa,^  the 
Brhat  and  Rathantara  are  those  of  the  Pavamanas ; thus  they  fasten  up 
Aditya  with  five  ropes,  for  support,  to  avoid  falling  down.  When  the  sun 
has  arisen,  he  should  recite  the  morning  litany,  for  all  the  day  (rite)  is  to  be 
performed  during  the  day  time.  They  should  offer  as  the  victim  to  Surya 
(an  animal)  without  blemish  and  white,  in  addition  to  (the  victim)  for  the 
pressing,  for  this  day  has  Surya  as  its  deity.  He  should  recite  twenty-one 
kindling  verses,®  for  this  day  is  openly  the  Ekavin9a.  Having  recited  fifty- 
one  or  fifty-two®  he  places  a Nivid  in  the  middle;  so  many  after  he 
recites.  Man  has  a hundred  (years  of)  life,  a hundred  powers,  and  a hun- 
dred strengths;  verily  thus  he  confers  upon  him  life,  strength,  and 
power. 

iv.  20  (xviii,  6).  He  mounts  the  difficult  mounting ; the  difficult  mounting 
is  the  world  of  heaven ; verily  thus  he  mounts  the  world  of  heaven  who 
knows  thus.  As  to  its  being  the  difficult  mounting,  he  that  gives  heat 
yonder  is  hard  to  mount,  and  whoever  goes  there,  in  that  he  mounts  the 
difficult  mounting,  verily  thus  he  mounts  him.  He  mounts  (with  a verse ') 
containing  (the  word)  ‘ gander  ’,  ‘ The  gander  seated  in  purity  ’ ; he  is  the 
gander  seated  in  purity.  ‘ The  Vasu  seated  in  the  atmosphere  ’ (he  says) ; 
he  is  the  Vasu  seated  in  the  atmosphere.  ‘The  Hotr  seated  at  the  altar’ 
(he  says) ; he  is  the  Hotr  seated  at  the  altar.  ‘ The  guest  seated  in  the 
house  ’ (he  says) ; he  is  the  guest  seated  in  the  house.  ‘ Seated  among  men  ’ 


' The  Visuvant  day  is  preceded  by  (1 ) the  Abhi- 
jit, (2)  the  Svara  Samans,  and  followed 
by  (1)  Svara  Samans,  (2)  the  Vi9vajit. 

* On  RV.  X.  170.  1.  3 ; SV.  ii.  802-804 ; A^S. 

viii.  6.  7,  8 ; contrast  9?S.  xi.  13.  24. 

’ On  RV.  vi.  8.  1-3  ; ArS.  Hi.  8-10. 

* The  same  verses  as  in  n.3  are  used  according 

to  Sayana  and  A9S.  viii.  6.  22  ; 99®- 
13.  28.  ' 

* See  A9S.  viii.  6.  3 ; RV.  iii.  27.  5-10. 

® I.  e.  RV.  i.  31  is  to  be  divided  either  after 


the  8th  or  9th  verse  ; see  A9S.  viii.  6. 13 
with  comm. 

iv.  20.  1 RV.  iv.  40.  5.  Of.  KB.  xxv.  7;  Levi, 
£a  doctrine  du  sctcrifice,  pp.  88,  89.  For  the 
mode  of  recitation  see  A9S.  viii.  2.  13-16  ; 
6.  14,  15  ; it  is  first  by  Padas,  then  by 
half-verses,  then  by  three  Padas,  then  by 
the  whole  verse,  and  then  in  descending 
order.  Cf.  99S.  xi.  14.  13  ; xii.  11.  12. 
The  recitation  of  the  Tarksya  takes  place 
at  the  end  of  the  Niskevalya. 


[212 


iv.  20 — 1 The  Soma  Sacrijice 

(he  says) ; he  is  seated  among  men.  ‘ Seated  in  the  best  (abode)  ’ (he  says) ; 
he  is  seated  in  the  best  (abode) ; tbe  best  of  abodes  is  that  in  which  seated 
he  gives  heat.  ‘Seated  in  holy  order’  (he  says);  he  is  seated  in  truth. 
‘ Seated  is  the  sky  ’ (he  says) ; he  is  seated  in  the  sky ; the  sky  is  that  seat 
in  which  seated  he  gives  heat.  ‘ Bom  of  the  waters  ’ (he  says) ; he  is  bora 
of  the  waters ; from  the  waters  he  rises  in  the  morning,  into  the  waters 
he  enters  at  evening.  ‘ Bora  of  the  cow  ’ (he  says) ; he  is  bom  of  the 
cow.‘  Bom  of  holy  order  ’ (he  says) ; he  is  born  of  truth.  ‘ Born  of  the 
mountain  ’ (he  says) ; he  is  bom  of  the  mountain.  ‘ Holy  order  ’ (he  says) ; 
he  is  truth.  He  is  all  these  things.  In  the  metres  this  (verse)  is 
most  manifestly  as  it  were  a symbol  of  him.  Therefore,  whenever  he 
performs  the  diflScult  mounting,  should  he  mount  with  (the  verse)  containing 
(the  word)  ‘gander’.  With  the  Tarksya^  (hymn)  should  he  mount  for  one 
desiring  the  heaven.  Tarksya  aforetime  made  the  journey  when  yonder 
the  Gayatri  in  the  form  of  an  eagle  brought  the  Soma.  Thus,  just  as  one 
makes  one  knowing  the  place  a guide  on  a journey,  so  is  it  in  that  (he 
mounts)  with  the  Tarksya : he  who  blows  is  Tarksya ; he  is  the  bearer  to 
the  world  of  heaven.  ‘ This  steed,  god-strengthened  ’ (he  says) ; he  is  the 
steed,  god-strengthened.  ‘ Enduring,  the  bearer  of  the  cars  ’ (he  says) ; he 
bears  across  enduring,  for  he  at  once  crosses  these  worlds.  ‘ With  chariot 
rim  unharmed,  the  warrior,  swift  ’ (he  says) ; he  is  the  one  with  chariot 
rim  unharmed,  the  warrior,  swift.  ‘ For  safety  ’ (he  says) ; he  invokes 
safety.  ‘ Tarksya  let  us  summon  hither  ’ (he  says) ; verily  thus  he 
summons  him.  With  ‘Invoking  by  sacrifice  the  favour  as  of  Indra  for 
safety  ’ he  invokes  safety.  ‘ Like  a ship  let  us  mount  ’ (he  says) ; verily 
thus  he  mounts  it  for  the  attainment,  the  winning,  the  arrival  at  the  world 
of  heaven.  ‘ Like  the  two  broad  ones,  wide,  large,  deep,  may  we  not  be 
harmed  at  your  going  and  coming’  (he  says);  verily  thus  he  recites  for 
these  two,  when  going  to  and  returning.^ 

‘ He  who  at  once  with  his  glory  over  the  five  peoples 

Like  Sorya  with  his  light  over  the  waters  extendeth  ’ 

(he  says) ; openly  he  mentions  the  sun. 

‘ A thousandfold,  a hundredfold  bestowing,  is  his  onset ; 

They  cannot  stay  him  like  a young  dart  ’ 

(he  says) ; verily  thus  he  invokes  a benediction  for  himself  and  the 
sacrificers. 


* RV.  X.  178:  it  li.as  3 verses;  here  cited  in  ’ The  root  liere  in  niesyan  explains 
full.  xxxiv.  18,  ml  1 or  10. 


213]  The  Durohana  and  the  Tdrksya  [ — iv.  22 

iv.  21  (xviii.  7).  Having  uttered  the  call,  he  mounts  the  difficult  mount- 
ing; the  difficult  mounting  is  the  world  of  heaven;  the  call  is  speech ; speech 
is  the  holy  power ; in  that  he  calls,  thus  with  the  call  as  the  holy  power 
he  mounts  the  world  of  heaven.  He  mounts  by  Padas  first ; thus  he  obtains 
this  world ; then  by  half-verses  ; thus  he  obtains  the  atmosphere ; then  by 
three  Padas ; thus  he  obtains  yonder  world  ; then  with  the  whole  (verse) ; 
thus  he  who  gives  heat  here  finds  support  in  this  (world).  By  three  Padas 
he  descends  as  one  holding  a branch ; * thus  he  finds  support  in  yonder 
world;  by  half-verses  (he  descends;  thus  he  finds  support)  in  the  atmosphere; 
by  Padas  (he  descends ; thus  he  finds  support)  in  this  world.  Thus,  having 
obtained  the  world  of  heaven,  the  sacrificers  find  support  in  this  world.  For 
those  who  desire  one  only,  (the  world  of)  heaven,  he  should  mount  in  the 
forward  direction  only;  they  will  conquer  the  world  of  heaven,  but  they 
will  not  have  long  to  live  in  the  world.  Pairing  hymns  are  recited,  Tristubh 
and  Jagati;  cattle  are  pairing;  the  metres  are  cattle;  (verily  they  serve)  to 
win  cattle. 

iv.  22  (xviii.  8).  The  Visuvantislikea  man;  the  first  half  of  the  Visuvant 
is  like  the  right  half  of  a man ; the  second  half  of  the  Visuvant  is  like  ^ 
the  left  half ; therefore  they  call  it  the  latter.  The  Visuvant  is  the  head 
of  a man  standing  on  the  level ; man  is  composed  of  (two)  sections ; thus 
there  is  seen  in  the  middle  of  his  head  a suture  as  it  were.  They  say 
‘On  the  Visuvant  alone  should  he  perform  (the  recitations  of)  the  day; 
the  Vi.suvant  is  the  Ukthaof  Ukthas  ; (holding  that)  “ The  Vi.suvant  is  that 
which  has  the  Visuvant  (Qastra)  ” they  become  the  head,  they  attain  pre- 
eminence.’ That  is  not  to  be  regarded.  He  should  recite  it  only  in  the 
year ; verily  thus  they  keep  holding  the  seed  for  a year.  Whatever  seeds 
are  born  before  the  year,  of  five  months  or  six  months,  these  wither ; they 
do  not  profit  by  them ; those  that  are  born  in  ten  months  or  a year,  by  these 
they  profit.  Therefore  should  he  recite  it  in, the  year,  for  the  year  contains 
this  day ; as  the  year  they  obtain  this  day.  He  smites  away  evil  by  the 
year,  by  the  Visuvant ; from  the  limbs  he  drives  away  evil  by  the  months, 
from  the  head  by  the  Visuvant.  He  smites  away  evil  by  the  year,  by  the 
Visuvant,  who  knows  thus.  As  additional  to  (the  victim)  ^ for  the  pressing, 
they  should  offer  to  Vi^vakarman  a bull  of  two  colours,  variegated  on  both 


^ Cf.  PB.  xviii,  10.  10  : yathd  fdkhaydh  fdkhdm 
cUatnbham  updvarohed  evam  eienemam  lokam 
updvarohati  pratisthdyax. 

iv.22.  * The  first  view,  here  rejected,  must  have 
held  that  the  Visuvant  rite  might  be  per- 
formed always  as  a special  rite  on  that  day 
and  not  merely  as  part  of  a Sattra.  The 
second  view  of  the  text  appears  to  allow 


its  use  at  a Sattra  only  (era),  the  Visuvant 
havingits  full  meaning  onlyas  the  middle 
day  of  such  a rite.  So  Sayana  who,however, 
takes  visuvdn  visuvdn  iti  merely  as  saying 
that  the  tuldmesasamkrdnti  is  thus  called. 

’ Narayana  on  A^S.  viii.  6.  4 makes  this  an 
additional,  Sayana  has  a substituted 
victim. 


iv.  22 — ] 


[214 


The  Soma  Sacrifice 

sides,  on  the  Mahavrata  day.  Indra  having  slain  V rtra  became  Vicvakarman ; 
Prajapati  having  created  offspring  became  Vicvakarman;  Vicvakarman  is  the 
year;  verily  thus  Indra  whose  self  it  is,  Prajapati,  the  year,  Vicvakarman, 
they  obtain ; verily  thus  in  Indra  whose  self  it  is,  Prajapati,  the  year, 
Vicvakarman,  they  find  support  at  the  end.  He  finds  support  who 
knows  thus. 


ADHYAYA  IV 

The  Dvddagdha. 

iv.  23  (xix.  1).  Prajapati  felt  desire  ‘ May  I be  propagated,  may  I become 
greater.’  He  practised  fervour;  he,  having  practised  fervour,  .saw  the 
twelve-day  (rite)  in  the  limbs  and  the  breaths  of  his  self ; he  meted  it  out 
from  the  limbs  and  the  breaths  of  his  self  twelvefold ; he  grasped  it,  and 
sacrificed  with  it.  Then  indeed  he  prospered  himself,  he  was  propagated 
with  offspring  and  cattle.  He  prospers  himself,  he  is  propagated  with  off- 
spring and  cattle  who  knows  thus.  He  felt  desire,  ‘ How  can  I now,  having 
encircled  the  twelve-day  (rite)  with  the  Gayatri  on  all  sides,  prosper  with  all 
prosperity  1 ’ It  he  encircled  in  front  with  brilliance,  in  the  middle  with 
the  metres,  at  the  last  with  the  syllables ; having  encircled  the  twelve-day 
(rite)  with  the  Gayatri  on  all  sides  he  prospers  with  all  prosperity.  With 
all  prosperity  he  prospers,  who  knows  thus.  He  who  knows  the  Gayatri 
as  possessed  of  wings,  of  eyes,  of  light,  and  ^ of  brilliance,  goes  to  the 
world  of  heaven  with  the  Gayatri  as  possessed  of  wings,  of  eyes,  of  light, 
and  of  brilliance ; the  twelve-day  (rite)  is  the  Gayatri  as  possessed  of 
wings,  of  eyes,  of  light,  and  of  brilliance.  The  two  Atiratras  on  either 
side  are  the  wings ; ^ the  two  Agnistomas  within  are  the  two  eyes ; the 
eight  Ukthyas  in  the  middle  are  the  body.  With  the  Gayatri  as  possessed 
of  wings,  of  eyes,  of  light,  and  of  brilliance,  he  goes  to  the  world  of  heaven, 
who  knows  thus. 

iv.  24  (xix.  2).  The  twelve-day  (rite)  consists  of  three  sets  of  three 
days,  the  tenth  day  and  two  Atiratras.’  For  twelve  days  is  he  conse- 
crated ; ^ verily  through  them  he  becomes  fit  for  sacrifice.  He  performs 
Upasads  for  twelve  nights;  verily  with  them  he  shakes  clear  his  body. 
Having  pressed  for  twelve  days  continuously,  having  become  born  anew, 
having  shaken  clear  his  body,  pure  and  purified,  he  goes  to  the  gods  who 

’ For  the  Dvida9iiha  see  A^S.  x.  5 ; 99®-  eitlier  in  the  sense  of  exclusion  or  limit 

For  the  beginning  cf.  TS.  vii.  2.  9.  1.  [maryddu)  •,  it  is  accepted  .as  exclusive 

2 See  x.  6.  10  : atirdlramagre'thagnistomam  by  Dolbi  iick,  Altind.  Synt.  j>.  462,  n.  1. 

atkdstdukthydn  alhdgniitomam  athdtirdtrani.  - Cf.  Kggoling,  SBE.  xivi.  442,  n.  1. 
iv.  24.  * A according  to  Sayana  is  used  here 


[ — iv.  25 


215]  The  Dvddagdha 

knows  thus.  The  twelve-day  (rite)  is  one  of  thix*ty-six  days ; the  Brhatl 
has  thirty -six  syllables;  the  twelve-day  (rite)  is  the  way  of  the  Brhati; 
by  means  of  the  Brhati  the  gods  attained  these  worlds.  They  attained 
this  world  with  ten  syllables,  the  atmosphere  with  ten,  the  sky  with  ten, 
the  four  quarters  with  four ; with  two  they  found  support  in  this  world. 
He  finds  support  who  knows  thus.  They  say  ‘ Seeing  that  other  metres 
are  greater  and  have  more  syllables,  then  why  do  they  call  it  the 
Brhati  ? ’ Since  by  it  the  gods  attained  these  worlds.  They  attained  this 
world  with  ten  syllables,  the  atmosphere  with  ten,  the  sky  with  ten,  the 
four  quarters  with  four;  verily  with  two  they  found  support  in  this 
world;  therefore  do  they  call  it  the  Brhati.  He  attains  whatever  he 
desires  who  knows  thus. 

iv.  25  (xix.  3).  The  twelve-day  (rite)  is  a sacrifice  of  Prajapati;  Prajapati 
at  first  sacrificed  with  this  twelve-day  (rite).  He  said  to  the  seasons  and 
to  the  months  ‘ Make  sacrifice  for  me  with  the  twelve-day  (rite).’  Having 
caused  him  to  consecrate  himself,  having  made  him  move  where  he  could 
not  depart,  they  said  to  him  ‘ Give  to  us ; then  shall  we  sacrifice  for  thee.’ 
To  them  he  gave  sap  and  strength ; sap  is  deposited  in  the  seasons  and 
in  the  months ; they  made  sacrifice  for  him  when  giving ; therefore  should 
sacrifice  be  made  for  one  when  giving ; they  made  sacrifice  for  him 
when  receiving ; therefore  should  sacrifice  be  made  by  one  receiving.  Both 
prosper,  those  who  knowing  thus  sacrifice  and  make  sacrifice.  These 
seasons  and  months  thought  themselves  heavy  having  received  (gifts)  at 
the  twelve-day  (rite) ; they  said  to  Prajapati  ‘ Make  .sacrifice  for  us  with 
the  twelve-day  rite.’  ‘ Be  it  so  ’,  he  replied,  ‘ Do  you  consecrate  your- 
selves.’ Those  of  the  first  half  consecrated  themselves  first;  they  smote 
away  evil;  therefore  they  are  the  daylight  as  it  were,  for  the  daylight 
as  it  were  are  those  who  have  smitten  away  evil.  Those  of  the  second 
half  consecrated  themselves  next;  they  did  not  at  all  smite  away  evil; 
therefore  they  are  darkness  as  it  were,  for  darkness  as  it  were  are  those 
who  have  not  smitten  away  evil.  Therefore  one  who  knows  thus  should 
ever  seek  to  be  first  consecrated  when  men  consecrate  themselves.  He 
smites  away  evil  who  knows  thus.  Prajapati  as  the  year  found  support 
in  the  seasons  and  the  months ; these  seasons  and  months  found  support 
in  Prajapati  as  the  year ; these  find  support  in  one  another.  So  he  who 
sacrifices  with  the  twelve-day  (rite)  finds  support  in  the  priest.  There- 
fore they  say  ‘ No  evil  man  should  be  sacrificed  for  with  the  twelve-day 
(rite),  (thinking)  “ Let  not  this  one  find  support  in  me.”  ’ The  twelve-day 
(rite)  is  the  oldest  sacrifice,  for  the  oldest  of  the  gods  it  was  who  in 
the  beginning  sacrificed  with  it.  The  twelve-day  (rite)  is  the  best 
sacrifice,  for  it  was  the  best  of  the  gods  who  in  the  beginning  saciificed 


iv.  25 — ] 


[216 


The  Soma  Sacnjice 

with  it.  The  oldest  and  the  best  should  sacrifice ; here  there  becomes 
a good  season.  No  evil  man  should  be  sacrificed  for  with  the  twelve- 
day  (rite),  (thinking)  ‘Let  not  this  one  find  support  in  me.’  The  gods 
did  not  admit  the  seniority  and  superiority  of  Indra ; he  said  to  Brhaspati 
‘ Make  sacrifice  for  me  with  the  twelve-day  (rite).’  For  him  he  made 
sacrifice ; then  indeed  did  the  gods  admit  his  seniority  and  superiority.  His 
superiority  and  seniority  they  admit,  and  his  pre-eminence  his  own  (people) 
accord,  who  knows  thus.  The  first  set  of  three  days  is  in  ascending  order, 
the  middle  transverse,  the  last  in  descending  order.^  In  that  the  first  set 
of  three  days  is  in  ascending  order,  therefore  Agni  here  is  kindled  upwards, 
for  his  quarter  is  upwards ; in  that  the  middle  is  transverse,  therefore 
Vayu  here  blows  transversely,  the  waters  flow  transversely,  for  his  quarter 
is  the  transverse ; in  that  the  last  is  in  descending  order,  therefore  yonder 
sun  gives  heat  downward,  it  rains  downward,  and  the  constellations 
(shine)  downward,  for  his  region  is  downward.  These  worlds  are  in  unison  ; 
these  sets  of  three  days  are  in  unison  ; in  unison  for  him  these  worlds  shine 
with  prosperity,  who  knows  thus. 

iv.  26  (xix.  4).  Consecration  departed  from  the  gods ; it  they  sought  to 
grasp  with  the  two  months  of  spring ; it  they  could  not  obtain  with  the 
two  months  of  spring.  It  they  sought  to  grasp  with  the  two  months  of 
summer,  of  the  rainy  season,  of  autumn,  of  winter ; it  they  could  not 
obtain  with  the  months  of  winter.  It  they  sought  to  grasp  with  the  two 
months  of  the  cool  season ; it  they  obtained  with  the  two  months  of  the 
cool  season.  He  obtains  whom  he  seeks  to  obtain,  his  enemy  obtains  him 
not,  who  knows  thus.  Therefore  he  to  whom  the  consecration  for  the 
sacrificial  season  may  condescend  ^ should  consecrate  himself  when  these 
two  months  of  the  cool  season  have  arrived.  Obviously  thus  does  he 
consecrate  himself,  when  consecration  has  arrived ; manifestly  he  encircles 
consecration.  Therefore  in  these  months  of  the  cool  season  the  cattle  of 
the  village  and  of  the  wild  become  thin  and  shaggy ; verily  thus  they 
acquire  the  form  of  consecration.  Before  the  consecration  he  offers  a 
victim  to  Prajapati ; first  he  should  recite  seventeen  kindling  verses ; 
Prajapati  is  seventeenfold;  (they  serve)  to  obtain  Prajapati.  The  Apris 
verses  for  it  are  by  Jamadagni.^  They  say  ‘ Seeing  that  in  the  case  of 
the  other  victims  the  Apris  are  according  to  the  (ancestral)  seer,  then  wTiy 


^ The  metres  for  the  three  pressings  vary  iv.  26.  ‘ The  Dvada9^ia  is  here  treated  as  a 
from  (1)  Gayatri,  Tristubh,  and  Jagati  to  Sattra. 

(2)  .lagatl,  Gayatri,  and  TrLstubh  and  (8)  ’ RV.  x.  110.  Cf.  Max  Muller,  Anc.  Sansk.  Lit. 

Tristubh,  .Tagatl,  and  Gayatri.  p.  466;  Weber,  Ind.  Stud.  x.  88  seq. ; 

igS.  vii.  2.  6-8  ; 99s.  V.  16.  6,  6. 


217] 


[ — iv.  27 


The  Dvadagaha 

in  this  case  are  the  verses  by  Jamadagni  used  by  all?’  The  verses  by 
Jamadagni  are  of  all  forms,  all  perfect;  the  victim  is  of  all  forms,  all 
perfect;  in  that  they  are  verses  by  Jamadagni  (they  serve)  to  secure  the 
possession  of  all  forms,  all  perfections.  The  cake  offering  for  the  victim 
is  for  Vayu.  They  say  ‘Seeing  that  the  victim  is  for  other  deities  also, 
then  why  is  the  Ciike  offering  for  the  victim  performed  for  Vayu.’  ‘ The 
sacrifice  is  Prajapati,  to  prevent  the  exhaustion  of  the  sacrifice  ’ he  should 
reply.  In  that  it  is  for  Vayu,  thereby  he  does  not  depart  from  Prajapati, 
for  Prajapati  is  Vayu.  It  is  declared  by  the  seer  ^ ‘ Prajapati,  the 
blowing.’  If  it  is  a sacrificial  session,  they  should  offer  after  depo.siting 
the  fires  together,  all  should  be  consecrated,  all  should  press.  With 
spring  he  ends ; spring  is  strength  ; verily  thus  he  ends  with  sap  and 
strength. 

iv.  27  (xix.  5).  The  metres  desired  one  another’s  abode;  the  Gayatri 
desired  the  abode  of  the  Tristubh  and  the  Jagati,  the  Tristubh  that  of 
the  Gayatri  and  the  Jagati,  and  the  Jagati  that  of  the  Gayatri  and  the 
Tristubh.  Then  indeed  did  Prajapati  see  this  twelve-day  (rite)  with 
the  metres  transposed ; he  grasped  it  and  sacrificed  with  it.  Thereby 
he  made  the  metres  attain  all  their  desires.  He  attains  all  desires  who 
knows  thus.  He  transposes  the  metres  to  avoid  exhaustion.  Verily  he 
transposes  the  metres.  Just  as  in  the  world  men  go  with  relays  of  fresh 
horses  or  oxen,  so  with  relays  of  fresh  metres  they  go  to  the  world  of 
heaven,  in  that  he  transposes  the  metres.  These  two  worlds  were  together  ; 
they  went  apart ; no  rain  fell,  there  was  no  heat ; the  five  folks  were  not 
in  harmony.^  The  gods  brought  them  together ; they  uniting  performed 
the  divine  marriage.  By  means  of  the  Rathantara  this  (earth)  quickens 
yonder  (sky) ; by  the  Brhati  yonder  (sky)  this  (earth) ; by  the  Naudhasa  ^ 
this  quickens  that ; by  the  (^yaita  that  this.  With  smoke  this  quickens 
that ; with  rain  that  this.  This  placed  in  that  the  place  of  sacrifice  to  the 
gods ; cattle  that  in  this.  In  that  this  placed  the  place  of  sacrifice  to  the 
gods,  in  that  there  is  dark  as  it  were  in  the  moon.  Therefore  on  the 
waxing  fortnights  they  sacrifice  as  they  desire  to  win  that.^  Yonder  (sky) 
placed  salt  in  the  (earth) ; as  to  this  Tura  Kavaseya  said  ‘ Salt  is  nutriment, 
O my  dear  Janamejaya.’  * Therefore  here  also  men  considering  a place 
for  cattle  ask  ‘ Are  there  salts  there  ? ’ for  salt  is  nutriment.  Yonder 


» RV.  ix.  5.  9, 

’ Cf.  PB.  vii.  10.  1,  and  for  the  vyiika  of  the 
metres  KB.  xxvii.  1. 

’ These  are,  according  to  Sayana,  SV.  ii.  299- 
301  ; ii.  163,  164. 

28  [h.o.b.  ss] 


* I.  e.  to  see  more  distinctly  as  the  moon 
waxes  the  black  spot. 

^ Ka  Sayana  takes  as  an  interrogation,  and  is 
followed  by  Hang. 


iv.  27 — ] The  Soma  Sacr^ce  [21 8 

world  turned  to  this  world ; then  were  sky  and  earth  bom ; neither  from 
the  atmosphere  (comes)  the  sky,^  nor  from  the  atmosphere  earth. 

iv.  28  (xix,  6).  In  the  beginning  there  were  here  the  Brhat  and  the 
Rathantara ; they  were  speech  and  mind  ; the  Rathantara  speech,  the  Brhat 
mind ; the  Brhat  as  first  born  despised  the  Rathantara ; the  Rathantara 
conceived  and  produced  the  Vairupa;  having  become  two,  the  Rathantara 
and  the  Vairupa,  they  despised  the  Brhat.  Then  the  Brhat  conceived  and 
produced  the  Vairaja ; having  become  two,  the  Brhat  and  the  Vairaja, 
they  despised  the  Rathantara  and  the  Vairupa.  Then  the  Rathantara 
conceived  and  produced  the  Qakvara;  these  having  become  three,  the 
Rathantara  and  the  Vairupa  and  the  Qakvara,  despised  the  Brhat  and 
the  Vairaja.  The  Brhat  conceived  and  produced  the  Raivata.  These  three 
and  those  three  were  the  Prsthas.  The  three  metres  were  not  enough  for 
six  Prsthas.  The  Gayatri  conceived  and  produced  the  Anustubh ; the 
Tristubh  conceived  and  produced  the  Pankti ; the  J agati  conceived  and 
produced  the  Atichandais.  These  three  and  those  three  others  were  the 
six  metres ; the  Prsthas  were  six  ; thus  they  came  into  order.  The  sacrifice 
is  in  order;  (all)  is  in  order  for  that  folk  where  one  knowing  thus  this 
ordering  of  the  metres  and  the  Prsthas  consecrates  himself. 


ADHYAYA  V 

The  Prsthya  Sadaha. 

iv.  29  (xx.  1).  Agni  ^ as  deity  bears  the  first  day,  the  Trivrt  Stoma,  the 
Rathantara  Saman,  the  Gayatri  metre.  With  it  according  to  the  deity,  the 
Stoma,  the  Saman,  the  metre,  he  prospers  who  knows  thus.  That  which 
has  (the  words)  ‘ hither  ’ and  ‘ forward  ’ is  a symbol  of  the  first  day.  That 
which  contains  (the  word)  ‘ yoke  (the  word)  ‘ car  ’,  (the  word)  ‘ swift  ’,  (the 
word)  ‘ drink  ’,  (the  fact)  that  the  deity  is  mentioned  in  the  first  Pada,  that 
this  world  is  referred  to,  that  which  is  connected  with  the  Rathantara,  which 
is  connected  with  the  Gayatri,  the  future  tense,  these  are  the  synibols  of 
the  first  day.  ‘ Advancing  forward  up  to  the  sacrifice  ’ is  the  Ajya  * of  the 
first  day ; (the  word)  ‘ forward  ’ on  the  first  day  is  a symbol  of  the  first  day. 
‘O  Vayu,  come  hither,  O lovely  one’  is  the  Praiiga  ® ; (the  word)  ‘hither’ 

' dydvd  is  here  probably  merely  = ‘ sky ’,  and  Prsthya  Sadaha.  Cf.  AQS.  vii.  10-12; 

not  as  usual  ‘ sky  and  earth  ’.  The  use  viii.  1-4  ; 99®- 

is  natural,  as  it  is  merely  an  analysis  of  * RV.  i.  74 ; A9S.  vii.  10.  3 ; 99^-  *• 
dvdvdprthivi.  •’  RV.  i.  2 and  3 ; A9S.  v.  10.  6 ; 99^- 

^ AB.  iv.  29-v.  15  and  KB.  xxii  and  zxiii  10.  9. 

describe  in  detail  the 


219] 


[ — iv.  30 


The  Prsthya  Sadaha — First  Day 

on  the  first  day  is  a symbol  of  the  first  day.  ‘ Tliee  like  a car  forward  ’ 
and  ‘ This  Soma  juice,  O bright  one,  hath  been  pressed  ’ are  the  strophe  and 
antistrophe  * of  the  Marutvatiya ; that  which  contains  (the  words)  ‘ car  ’ 
and  ‘ drink  ’ on  the  first  day  is  the  symbol  of  the  first  day.  ‘ 0 Indra  come 
nearer  ’ is  the  Pragatha  ® invoking  Indra ; in  the  first  Pada  the  god  is  men- 
tioned, on  the  first  day  it  is  a symbol  of  the  first  day.  ‘ Let  Brahmanaspati 
move  forward  ’ is  (the  Pragatha)  to  Brahmanaspati  ** ; (the  word)  ‘ forward  ’ 
on  the  first  day  is  a symbol  of  the  first  day.  ‘ Agni  the  leader  ’,  ‘ Thou, 
0 Soma,  with  inspiration  ’ and  ‘ They  swell  the  waters  ’ are  the  inserted 
verses  ’ ; in  the  first  Padas  the  deities  are  mentioned ; on  the  first  day  it  is 
a symbol  of  the  first  day.  ‘ Forward  to  Indra,  the  great  ’ is  the  Marutvatiya 
Pragatha  * ; (the  word)  ‘ forward  ’ on  the  first  day  is  a sj^mbol  of  the  first 
day.  ‘ Let  Indra  come  hither  for  help  to  us  ’ is  the  hymn  ® ; (the  word) 

‘ hither  ’ on  the  first  day  is  a symbol  of  the  first  day.  ‘ Towards  thee, 
0 hero,  we  utter  praise  ’ and  ‘ Towards  thee  for  the  first  drink  ’ are  the 
Rathantara  as  Prstha  on  the  Rathantara  day,  the  first  day,  it  is  a symbol 
of  the  first  day.  ‘ Since  many  a time  he  hath  conquered,  enduring  ’ is  the 
inserted  verse ; in  ‘ Indra  hath  made  good  (a . . . aprdh)  his  names  as  slayer 
of  Vrtra  (the  word)  ‘ hither  (a)  ’ on  the  first  day  is  a symbol  of  the  first 
day.  ‘Drink  of  the  pressed  juice  full  of  sap’  is  the  Pragatha of  the 
Saman  ; containing  (the  word)  ‘ drink  ’ on  the  first  day  it  is  a symbol  of  the 
first  day.  In  ‘ This  steed,  god-strengthened  ’ he  recites  the  Tarksya  (hymn) 
before  the  hymn ; Tarksya  is  safe  passage ; (verily  it  serves)  to  secure 
safety.  Verily  he  secures  a safe  journey,  he  attains  the  other  side  of  the 
year  who  knows  thus. 

iv.  30  (xx.  2).  ‘ Hither  to  us,  O Indra,  hither  to  us,  from  afar,  from  near  ’ 
is  the  hymn.^  (The  word)  ‘ hither  ’ on  the  first  day  is  a symbol  of  the  first 
day.  In  the  Niskevalya  and  Marutvatiya  (Qastras)  (the  hymns)  in  which 
Nivids  are  inserted  are  contiguous.  Vamadeva  saw  those  worlds  ; to  them  he 
flew  up  with  the  Sampatas;  because  he  flew  up  with  the  Sampatas,thatis  why 
Sampatas  have  their  name.  In  that  he  repeats  the  two  Sampatas  on  the  first 
day,  (it  is)  for  the  attaining,  the  securing,  the  union  with,  the  world  of  heaven. 


^ RV.  viii.  68.  1-3  .^nd  2.  1-3  ; A^S.  v.  14.  4 ; 
99s.  vii.  19.  8. 

‘ RV.  viii.  63.  5 and  6 ; A9S.  v.  14.  5 ; 99S. 
vii.  19.  10. 

« RV.  i.  40.  3 and  4 ; A9S.  v.  14.  6 ; 99S.  vii. 
19.  11. 

^ RV.  iii.  20.  4 ; i.  91.  2 ^ i.  64.  6 (already 
cited  in  AB.  iii.  18)  ; A9S.  v.  14.  17. 

® RV.  viii.  89.  3 and  4 ; A9S.  v.  14.  18. 

" RV.  iv.  21  ; A9S.  vii.  5.  18  ; 99S.  x.  2.  4. 


10  RV.  vii.  32.  22  and  23  ; viii.  3.  7 and  8 ; 
A9S.  v.  15.  2 as  applied  by  vii.  5.  2 seq.  ; 
99s.  vii.  20.  3. 

RV.  X.  74.  6 (already  cited  in  AB.  iii.  22)  ; 
19s.  V.  15.  21 ; 99S^vii.  20.  5. 

1=  RV.  vi.  46.  9 and  10  ; A9S.  vii.  3.  19  ; 99S. 
X.  4.  10. 

RV.  X.  178  (cited  above  in  AB.  iv.  20) ; 
19s.  vii.  1.  13. 

1 RV.  iv.  20 ; A9S.  vii.  5.  18  ; 99S.  x.  2.  5. 


[220 


iv.  30 — ^1  The  Soma  Sacrifice 

‘ That  of  Savitr  we  choose  ’ and  ‘ To-day  for  us,  O god  Savitr  ’ are  the  strophe 
and  antistrophe  of  the  Vai9vadeva^ ; on  the  Rathantara  day,  on  the  first  day, 
(it  is)  a symbol  of  the  first  day.  ‘ They  yoke  their  mind,  they  also  yoke  their 
thoughts  ’ is  (the  hymn)  to  Savitr  ® ; containing  (the  word)  ‘ yoke  ’ (it  is)  on 
the  first  day  a symbol  of  the  first  day.  ‘ Forward  sky  and  earth,  increasing 
holy  order,  with  the  sacrifices  ’ is  (the  hymn)  to  sky  and  earth  * ; “ forward  ” 
on  the  first  day  is  a symbol  of  the  fir^t  day.  ‘ Here,  here,  in  mind  is  your 
relationship,  O heroes  ’ is  (the  hymn)  to  the  Rbhus  ® ; (the  words)  ‘ hither  ’ 
and  ‘ forward  ’ are  symbols  of  the  first  day  ; ‘ if  (the  word)  “ forward  ” had 
been  used  throughout,  the  sacrificers  would  have  gone  out  forward  from 
this  world  ’ (they  say).  In  that  on  the  first  day  he  recites  as  (hymn)  to  the 
Rbhus,  ‘ Here,  here,  in  mind  is  your  relationship,  O heroes  ’,  and  ‘ here, 
here  ’ is  this  world,  verily  thus  he  makes  them  remain  in  this  world.  ‘ The 
gods  I invoke  of  great  fame  for  safety  ’ is  (the  hymn)  to  the  All-gods  ® ; in 
the  first  Pad  a the  gods  are  mentioned;  on  the  [first  day  (this  is)  a symbol 
of  the  first  day.  A long  journey  are  theyj  about  to  go  who  perform  the 
year  (session)  or  the  twelve-day  (rite).  In  that  he  recites  as  (the  hymn)  to 
the  All-gods  on  the  first  day  ‘ The  gods  I invoke  of  great  fame  for  safety  ’, 
(it  serves)  to  secure  safety.  Verily  thus  he  secures  a safe  passage ; in  safety 
he  attains  the  other  side  of  the  year  who'knows  thus  and  those  for  whom 
one  as  Hotr  knowing  thus  recites  on  the  first  day  as  (the  hymn)  to  the 
All-gods  ‘The  gods  I invoke  of  great  fame  for  safety’.  ‘To  Vai9vanara, 
with  broad  radiance,  bard  ’ is  the  beginning  of  the  Agnimaruta  in  the  first 
Pada  the  deity  is  mentioned ; on  the  first  day  (this  is)  a symbol  of  the  first 
day.  ‘Forward  pressing,  mighty,  and  resounding’  is  (the  hymn)  to  the 
Maruts  ® ; (the  word)  ‘ forward  ’ on  the  first  day  is  a symbol  of  the  first 
day.  ‘ To  Jatavedas  let  us" pour  the  Soma’,  (this  verse)  to  Jatavedas®  he 
recites  before  the  hymn.  The  verses  to  Jatavedas  are  a benediction ; 
(verily  it  serves)  to  secure  safety.  Verily  thus  he  secures  a safe  passage; 
in  safety  he  attains  the  other  side  of  the  year  who  knows  thus.  ‘ Forward 
the  strong,  new,  hymn  to  Agni  ’ is  (the  hymn)  to  Jatavedas  ; (the  word) 
‘ forward  ’ on  the  first  day  is  a symbol  of  the  first  day.  The  Agnimaruta 
is  the  same  as  in  the  Agnistoma ; through  that  which  is  performed  the  same 
in  the  sacrifice,  offspring  breathe  together.  Therefore  the  Agnimaruta  is 
the  same. 


* RV.  V.  82.  l-3and4-6;  A^S.v.  18.6;  ggs. 
viii.  3.  8. 

8 RV.  V.  8.  1 ; AgS.  vii.  6.  23  ; ^gS.  r.  2.  7. 

‘ RV.  i.  169 ; AgS.  v.  18.  5 ; ggs.  viii.  3.  11. 
® RV.  iii.  60  ; Ags.  vii.  6.  23  (t<«  catasrah)  ; 
ggs.  X.  2.  7. 


8 RV.  X.  66  ; AgS.  vii.  5.  28. 

’ RV.  iii.  3 ; AgS.  v.  20.  6 ; ggs.  viii.  6.  2. 

« RV.  i.  87  ; A^S.  v.  20.  6 ; ggS.  viii.  6.  4. 

» RV.  i.  99.  1 ; A^S.  vii.  1.  14. 

'«  RV.  i.  148;  AgS.  V.  20.  6;  ggs.  viii.  6.  6. 


221]  Tlie.  Pr§thya  Sadaha — Second  Day  [ — iv.  31 

iv.  31  (xx.  3).  Indra  as  deity  supports  the  second  day,  tlie  Pancada9a 
Stoma,  the  Brhat  Saman,  the  Tristubh  metre.  With  it  according  to  the 
deity,  the  Stoma,  the  Saman,  the  metre,  he  prospers  who  knows  thus.  That 
which  has  not  either  ‘ hither  ’ or  ‘ forward  ’,  tliat  which  has  (the  word)  ‘ stand  ’ 
is  a symbol  of  the  second  day.  That  which  contains  (the  word)  ‘ upright  ’, 
(the  word)  ‘ towards  ’,  (the  word)  ‘ between  (the  word)  ‘ strong  ’,  (the  word) 

‘ grow  ’,  (the  fact)  that  in  the  middle  Pada  the  deity  is  mentioned,  that  the 
atmosphere  is  referred  to,  that  which  is  connected  with  the  Brhat,  that  which 
is  connected  with  the  Tristubh,  the  present  tense,  these  are  the  symbols  of  the 
second  day.  ‘ Agni  we  choose  as  envoy  ’ in  the  Ajya  ^ of  the  second  day ; the 
present  tense  on  the  second  day  is  a symbol  of  the  second  day.  ‘ O Vayu,  thy 
thousands  ’ is  the  Praiiga  ® ; as  containing  (the  word)  ‘ grow  ’ on  the  second 
day  ® in  ‘ The  Soma  hath  been  pressed,  O ye  that  make  holy  order  to  grow  ’,  it 
is  a symbol  of  the  second  day.  f Lord  of  all  men  ’ and  ‘ Indra  is  the  Soma 
drinker  alone  ’ are  the  strophe  and  antistrophe  of  the  Marutvatiya  ^ ; as 
containing  (the  words)  ‘ grow  ’ and  ‘ between  ’ on  the  second  day  it  is  a symbol 
of  the  second  day.  ‘ 0 Indra,  come  nearer  ’ is  the  normal  Pragatha  ® ; ‘ Arise 
up,  0 Brahmanaspati  ’ is  that  for  Brahmanaspati  ® ; as  containing  (the  word) 

‘ upright  ’ it  is  on  the  second  day  a symbol  of  the  second  day.  ‘ Agni,  the 
leader  ’,  ‘ Thou,  O Soma,  with  inspiration  ’,  and  ‘ They  swell  the  waters  ’ 
are  the  normal  inserted  verses.’  ‘ Sing  aloud  to  Indra  ’ is  the  Marutvatiya 
Pragatha  * ; as  containing  (the  word)  ‘ grow  ’ on  the  second  day  in  ‘ Where- 
with men,  making  holy  order  to  grow,  produced  the  light’,  it  is  a symbol  of  the 
second  day.  ‘ 0 Indra,  lord  of  the  Soma,  drink  this  Soma  ’ is  the  hymn  ® ; 
as  containing  (the  word)  ‘ strong  ’ on  the  second  day  in  ‘ In  unison  with 
the  Rudras,  show  thyself  strong,’  it  is  a symbol  of  the  second  day.  ‘ Thee 
we  invoke  ’ and  ‘ Do  thou  come  to  the  worshipper  ’ are  the  Brhat  as 
Prstha  ; on  the  Brhat  day,  the  second  day,  (it  is)  a symbol  of  the  second 
day.  ‘ Since  he  hath  conquered  ’ is  the  normal  inserted  verse.’"^  ‘ Both  let 
him  hear  for  us  ’ is  the  Pragatha  of  the  Saman ; as  containing  ‘ What  here 
to-day  and  what  was  yesterday  ’ on  the  Brhat  day,  the  second  day,  (it  is) 

^ RV,  viii.  98.  1 and  2 ; A^S.  vii.  3.  2 ; 99S. 
X.  13.  10. 

RV.  iii.  32  ; A9S.  vii,  6.  4 ; 99S.  x,  3.  8. 

'»  RV.  iii.  32.  2. 

RV.  iv.  46.  1 and  2;  viii.  61.  7 and  8; 
A9S.  V.  15.  3 ; 99®-  Probably  as 

shown  in  iv.  29  (cf.  v.  1,  4)  by  rathantaram 
the  reading  should  be  hrhai  prstham  here 
and  elsewhere,  not  as  a compound. 

RV.  X.  74.  6 (already  cited  in  AB.  iii.  22). 
13  RV.  viii.  61.  1 and  2 ; A9.S.  vii.  3.  18  ; 99S. 
vii.  20.  7. 


1 RV.  i.  12 ; A9S.  vii.  10.  3 ; 99S.  x.  3.  2. 

3 RV.  ii.  41 ; A9S.  vii.  6.  2 ; 99S.  i.  3.  5. 

’ RV.  ii.  41.  4. 

* RV.  viii.  68.  4-6  ; 2.  4-6.  aniar  is  in  viii.  2. 
5 ; rrdh  in  68.  5 ; A9S.  vii.  6.  6 ; 99®-  ^ 
3.  6. 

3 RV.  viii.  53.  5 and  6 (already  cited  in  AB. 
iv.  29). 

« RV.  i.  48.  1 and  2. 

^ RV.  iii.  20.  4 ; i.  91.  2 ; i.  64.  6 (already 
cited  in  AB.  iii.  18)  ; A9S.  v.  14.  17. 


iv.  31 — ] 


The.  Soma  Sacrifice 


[222 


a symbol  of  the  second  day.  ‘ This  steed,  god-strengthened  ’ is  the  normal 
Tarksya^'*  (hymn). 

iv.  32  (xx.  4).  ‘ Thy  nearest,  furthest  help  ’ is  the  hymn  as  containing 
(the  word)  ‘ strong  ’ on  the  second  day  in  ‘ Slay  the  strong  ones,  make  them 
depart  ’,  it  is  a symbol  of  the  second  day.  ‘ Let  every  man  of  the  god  that 
leadeth  ‘ That  desirable  of  Savitr  ’ and  ‘ Lord  of  all,  lord  of  the  good  ’ are  the 
strophe  and  antistrophe  of  the  Vai9vadeva^;  on  the  Brhat  day,  the  second 
day,  they  are  a symbol  of  the  second  day.  ‘ Up  the  god  Savitr  with  the 
golden  ’ is  (the  hymn)  to  Savitr  ^ ; as  containing  (the  word)  ‘ upright  ’ on  the 
second  day  it  is  a symbol  of  the  second  day.  ‘ They,  sky  and  earth,  all 
weal  producing  ’ is  (the  hymn)  to  sky  and  earth  * ; as  containing  (the  word) 

‘ between  ’ on  the  second  day  in  ‘ Between  the  two  bowls  of  high  birth  he 
moveth  it  is  a symbol  of  the  second  day.  ‘ They  have  wrought  the  car, 
well  rounded,  whose  skill  is  known  ’ is  (the  hymn)  to  the  Rbhus  ° ; as  con- 
taining (the  word)  ‘ strong  ’ on  the  second  day  in  ‘ They  have  wrought  the 
two  bay  steeds  that  draw  India,  with  strong  wealth  it  is  a symbol  of  the 
second  day.  ‘ The  charioteer  of  the  sacrifice,  the  lord  of  the  folk  ’ is  (the 
hymn)  to  the  All-gods ; ® as  containing  (the  word)  ‘ strong  ’ on  the  second 
day  in  ‘The  strong  beacon,  the  holy  one,  hath  attained  the  sky’  it  is 
a symbol  of  the  second  day.  This  hymn  is  by  Qaryata.  The  Angirases 
were  performing  a sacrificial  session  for  the  world  of  heaven ; whenever 
they  came  to  the  second  day  they  used  to  go  wrong.  Them  Qaryata 
Manava  made  to  recite  this  hymn  on  the  second  day ; then  indeed  did 
they  discern  the  sacrifice,  the  world  of  heaven.  In  that  he  recites  the  hjnnn 
on  the  second  day,  (it  serves)  to  discern  the  sacrifice,  to  reveal  the  world  of 
heaven.  ‘ The  might  of  the  swift,  strong,  ruddy  one’  is  the  beginning  of  the 
Agnimaruta  ; that  which  contains  (the  word)  ‘ strong  ’ on  the  second  day 
is  a symbol  of  the  second  day.  ‘ To  the  strong  host,  the  majestic,  the  wise  ’ 
is  (the  hymn)  to  the  Maruts  ® ; that  which  contains  (the  word)  ‘strong’  on 
the  second  day  is  a symbol  of  the  second  day.  ‘To  Jatavedas  let  us  pour 
the  Soma’  is  the  normal  verse  to  Jatavedas.®  ‘With  the  sacrifice  make 
JatavedaSj  to  grow  ’ is  (the  hymn)  to  Jatavedas  ; that  which  contains 
(the  word)  ‘ grow  ’ on  the  second  day  is  a symbol  of  the  second  day. 


RV.  X.  178  (already  cited  in  AB.  iv.  20)  ; 
A9S.  vii.  1.  13. 

' KV.  vi.  25;  v.  3 is  that  cited  below  ; A^S. 
vii.  6.  4 ; 99^- 

’ RV.  V.  60.  1 and  iii.  62.  10  and  11  ; v.  82. 

7-9  ; A9S.  vii.  6.  6 ; 99S.  x.  3.  11-13. 
s RV.  vi.  71.  1-8  ; A9S.  vii.  4.  12  ; 99S.  x. 
4.  14. 

‘ RV.  i.  160;  A9S.  vii.  4.  12;  99S.  x.  .3.  14. 


‘ RV.  i.  Ill  ; A9S.  V.  18.  5 ; 99S.  viii.  3.  14. 

6 RV.  X.  92;  A9.S.  vii.  4.  12;  99S.  x.  3.  14. 

For  see  Vedic  Index^  ii.  376. 

’ RV.  vi.  8 ; A9S.  vii.  4.  13 ; 99S.  x.  8.  16. 

« RV.  i.  64  ; A9S.  vii.  4.  13  ; 99S.  x.  8.  16. 

® RV.  i.  99.  1 (already  cited  in  AB.  iv.  30)  ; 

A9S.  vii.  1.  14. 

'«  RV.  ii.  2 ; A9S.  vii.  4.  13. 


PAI^CIKA  V 


The  Soma  Sacrifice  {continued). 

ADHYAYA  I 

The  Prsthya  Sadaha  {continued). 

The  Third  and  Fourth  Days. 

V.  1 (xxi.  1).  The  All-gods  as  deities  support  the  third  day,  the  Saptada9a 
Stoma,  the  Vairupa  Saman,  the  Jagati  metre.  With  it  according  to  the 
deity,  the  Stoma,  the  Saman,  the  metre,  he  prospers  who  knows  thus.  That 
which  has  the  same  endings  is  a symbol  of  the  third  day  ; that  which  con- 
tains (the  word)  ‘ horse  ’,  (the  word)  ‘ end  ’,  that  which  is  repeated,  that 
which  is  alliterated ; that  which  contains  (the  word)  ‘ stay  ’,  the  word 
‘surpass’,  (the  word)  ‘three’,  that  which  is  a symbol  of  the  end,  (the 
fact)  that  the  deity  is  mentioned  in  the  last  Pada,  that  yonder  world  is 
referred  to,  that  which  is  connected  with  the  Virupa,  that  which  is  connected 
with  the  Jagati,  the  past  tense,  these  are  the  symbols  of  the  third  day, 

‘ Yoke  thou  those  best  fitted  to  invoke  the  gods,  thy  steeds,  0 Agni,  like 
a charioteer  ’ is  the  Ajya  ^ of  the  third  day.  By  the  third  day  the  gods  went 
to  the  world  of  heaven ; the  Asuras  and  the  Raksases  sought  to  hinder  them. 
They  kept  prospering  (saying)  ‘ Become  misshapen,  become  misshapen  ’ ; in 
that  they  kept  prospering  (saying)  ‘ Become  misshapen,  become  misshapen,’ 
the  Vairupa  Saman  came  into  existence;  that  is  why  the  Vairupa  has  its  name 
(misshapen).  They  followed  after  them;  they  were  united  with  them ; them, 
having  become  horses,  they  smote  away  with  their  hoofs.  In  that,  having 
become  horses,  they  smote  them  away  with  their  hoofs,  that  is  why  horses 
have  their  name.  He  attains  whatever  he  desires  who  knows  thus.  There- 
fore a horse  is  the  swiftest  of  animals  ; therefore  a horse  strikes  backwards 
with  his  foot.  He  smites  away  evil  who  knows  thus.  Therefore  this  Ajya 
contains  (the  word)  ‘ horse  ’ ; on  the  third  day  it  is  a symbol  of  the  third 
day.  ‘O  Vayu,  come  for  enjoyment’,  ‘O  Vayu,  come  from  the  sky, 
auspicious’,  ‘With  Indra  Vayu,  of  these  pressed  draughts’,  ‘ Indra  and 

1 RV.  viii.  75.  Cf.  KB.  xxii.  3-5  for  the  third  day.  See  A(?S.  vii.  10, 4 ; 99S.  x.  4.  2.  The 
derivation  of  the  Vairupa  is  remarkable,  but  no  other  version  is  really  possible. 


V.  1— ] 


[224 


The  Soma  Sacrifice 

Varuna  we’,  ‘O  A5vins  come  hither’,  ‘Come  to  that  pressed  with  the  stones’, 
‘ In  unison  with  the  All-gods’,  ‘ Dear  for  us  among  the  dear  ’ is  the  Praiiga  ^ in 
Usnih  verses ; that  which  has  similar  endings  on  the  third  day  is  a symbol 
of  the  third  day.  ‘ It  for  great  gain  ’ and  ‘ Three  Soma  draughts  for  Indra  ’ 
are  the  strophe  and  antistrophe  of  the  Marutvatiya  ® ; that  which  has 
alliteration  and  contains  (the  word)  ‘ three  ’ on  the  third  day  is  a symbol  of 
the  third  day.  ‘ 0 Indra  come  hither  ’ is  the  normal  Pragatha  ‘ For- 
ward now  Brahmanaspati  ’ is  (the  Pragatha)  to  Brahmanaspati  ® ; as  con- 
taining an  alliteration  on  the  third  day  it  is  a symbol  of  the  third  day. 
‘ Agni,  the  leader  ’,  ‘ Thou,  O Soma,  with  inspiration  ’,  ‘ They  swell  the 
waters  ’ are  the  normal  inserted  verses.  “ ‘ No  one  hath  surpassed  the  chariot 

of  Sudas,  nor  caused  it  to  pause  ’ is  the  Marutvatiya  Pragatha '' ; as  con- 
taining (the  word)  ‘ surpass  ’ at  the  third  pressing,  it  is  a symbol  of  the  third 
pressing.  ‘ Three  friendships  hath  man’s  worship  ’ is  the  hymn  * : that  which 
contains  (the  word)  ‘ three  ’ on  the  third  day  is  a symbol  of  the  third  day. 
‘ If  a hundred  skies,  O Indra,  were  thine  ’ and  ‘ If,  0 Indra,  as  many  as 
thou’  are  the  Vairupa  as  Prstha'’;  on  the  Rathantara  day,  the  third  day, 
this  is  a symbol  of  the  third  day.  ‘ Since  he  hath  conquered  ’ is  the  normal 
inserted  verse.^”  In  ‘ Towards  thee,  O hero,  we  utter  praise  ’ he  brings  back 
the  basis  of  the  Rathantara, for  this  day  is  connected  with  the  Rathantara 
in  its  place.  ‘ 0 Indra,  threefold  protection  ’ is  the  Pragatha  of  the  Saman  ; 
as  containing  (the  word)  ‘ three  ’ on  the  third  day  it  is  a symbol  of  the 
third  day.  ‘ This  steed,  god-strengthened  ’ is  the  normal  Tarksya^^  (hymn). 

V.  2 (xxi.  2).  ‘ Who  is  born  first  the  thinker  ’ is  the  hymn  ^ ; that  which 
has  the  same  endings  on  the  third  day  is  a symbol  of  the  third  day.  It  has 
(the  words)  ‘ He,  O men  ’ ; (the  hymn)  with  (the  words)  ‘ He,  O men  ’ is  the 
power  of  Indra';  on  it  being  recited  power  enters  Indra.  As  to  this  the 
Saman  singers  say  ‘ On  the  third  day  those  of  many  verses  recite  the  power 
of  Indra  ’.  It  is  by  Grtsamada.  By  it  Grtsamada  went  to  the  dear  abode  of 
Indra ; he  conquered  the  highest  world ; he  goes  to  the  dear  abode 


2 RV.  V.  51.  3 with  viii.  20.  23-25  ; v.  51.  6-8  ; 

72.  1-3  ; 75.  7-9 j 40.  1-3  ; vii.  34.  15-17  ; 
vi.  61.  10-12  ; A9S.  vii.  10.  5 ; x. 

4.  5. 

3 RV.  viii.  68.  7-9 ; 2.  7-9  ; A^S.  vii.  10.  8 ; 

99s.  X.  4.  6. 

■*  RV.  viii.  53.  5 and  6 (already  cited  in  AB. 
iv.  29). 

3 RV.  i.  40.  5 and  6 (already  cited  in  AB.  iv. 
29). 

« RV.  iii.  20.  4 ; i.  91.  2 ; i.  64.  6 (already 
cited  in  AB.  iii.  18  ; iv.  31). 

’ RV.  vii.  32.  60.  Here  is  found  a form  of 


ram  which  explains  ralarcU ; A9S.  vii. 
3.  2. 

» RV.  v 29 ; A9S.  vii.  7.  1 ; 99S.  x.  4.  8. 

3 RV.  viii.  70.  5 .and  6 ; vii.  32.  18  and  19  ; 
A9S.  vii.  10.  8. 

RV.  X.  74.  6 (already  cited  in  AB.  iii.  22)  ; 
A9S.  V.  15.  21  ; 99s.  vii.  20.  5. 

” > RV.  vii.  32.  22  and  23  ; see  above  AB.  iv. 
29. 

RV.  vi.  46.  9 and  10  ; I9S.  vii.  3.  19;  99S. 
X.  4.  10. 

>3  RV.  X.  170;  A9S.  vii.  1.  18. 

’ RV.  ii.  12 ; A9S.  vii.  7.  1 ; 99S.  x.  4.  11. 


225] 


[— V.  3 


The  Prsthya  Sadaha — Third  Day 

of  Indra,  he  conquers  the  highest  world  who  knows  thus.  ‘ That  of  Savitr 
we  chose  ’ and  ‘ To-day  for  us,  0 god  Savitr  ’ are  tlie  strophe  and  anti- 
strophe of  the  Vaifvadeva®  ; on  the  Rathantara  day,  on  the  third  day,  it  is 
a symbol  of  the  third  day.  ‘ That  desirable  greatness  of  Savitr  the  god  ’ 
is  (the  hymn)  to  Savitr  ® ; greatness  is  the  end ; the  third  day  is  the  end ; 
on  the  third  day  it  is  a symbol  of  the  third  day.  ‘ With  ghee  sky  and  earth 
enveloped  ’ is  (the  hymn)  to  sky  and  earth  ■* ; in  ‘ Mixed  with  ghee,  drop- 
ping  ghee,  ghee  anointed  ’ there  is  repetition  and  alliteration ; on  the 
third  day  this  is  a symbol  of  the  third  day.  ‘ Bom  without  steed,  without 
reins,  worthy  of  praise  ’ is  (the  hymn)  to  the  Rbhus  ® ; as  containing  (the 
word)  ‘ three’  on  the  third  day  in  ‘ The  chariot  of  three  wheels  ’,  it  is  a symbol 
of  the  third  day.  ‘ Those  who  from  afar  would  assume  kinship  ’ is  (the 
hymn)  to  the  All-gods  ® ; from  afar  is  the  end  ; the  third  day  is  the  end  ; 
on  the  third  day  it  is  a symbol  of  the  end.  That  is  by  Gaya ; by  it  Gaya 
Phita  went  to  the  dear  abode  of  the  All-gods ; he  conquered  the  highest 
world  ; he  goes  to  the  dear  abode  of  the  All-gods ; he  conquers  the  highest 
world  who  knows  thus.  ‘ To  Vai9vanara,  the  praise,  increasing  holy  order  ’ 
is  the  beginning  of  the  Agnimaruta  ; the  praise  is  the  end  ; the  third  day 
is  the  end  ; on  the  third  day  it  is  a symbol  of  the  end.  ‘ Pouring  showers, 
the  Maruts,  of  daring  might  ’ is  (the  hymn)  to  the  Maruts  ® with  much  to  be 
recited ; what  is  much  is  the  end ; the  third  day  is  the  end ; on  the  third 
day  it  is  a symbol  of  the  third  day.  ‘ To  Jatavedas  let  us  pour  the  Soma’ 
is  the  normal  (verse)  to  Jatavedas.®  ‘ Thou,  O Agni,  the  first  Angiras,  the 
Rsi  ’ is  (the  hymn)  to  Jatavedas  ; that  with  the  same  beginning  on  the  third 
ilay  is  a symbol  of  the  third  day.  In  ‘ Thou  ’ and  ‘ Thou  ’ he  refers  to  the 
several  sets  of  three  days,  for  continuity.  With  sets  of  three  days,  un- 
interrupted and  continuous,  they  proceed  who  proceed  knowing  this.^^ 

V.  3 (xxi.  3).  The  Stomas  are  fully  obtained,  the  metres  obtained  on  the 
third  day;  verily  this  only  is  left  over,  namely  speech  alone.^  This  one  element 
is  three  syllables ; speech  is  one  element,  element  is  three  syllables  ; this  is 
the  third  set  of  thi’ee  days,  speech  one,  Go  one,  Dyo  one.  Therefore  indeed 


• RV.  V.  82. 1-3  and  4-6  ; see  also  AB.  iv.  30. 
» RV.  iv.  53.  1-3;  AgS.  vii.  7.  2. 

< RV.  vi.  70.  4-6  ; AgS.  vii.  7.  2 
5 RV.  iv.  36  ; A^S  vii.  7.  2. 

“ RV.  X.  63  ; AgS.  vii.  7.  2. 

’ RV.  iii.  2 ; AgS.  vii.  7.  2. 

“ RV:  ii.  34  ; AgS.  vii.  7.  2. 

* RV.  i.  99.  1 ; above  AB.  iv.  30 ; AgS.  vii.  1. 

14. 

>«  RV.  i.  31 ; AgS.  vii.  7.  2. 

29  [h.o.s.  25] 


“ ninrUa  is  clearly  the  alliteration  produced 
by  repetitions  of  one  vowel  or  consonant ; 
Sayana  shows  this  in  his  definition(though 
he  gives  another)  as  soaravi^smaksaranam 
. . . avartanena  where  Vif«*a= especially, 
not  ‘ with  a difference  ’ asW eber  {Ind.  Stud, 
Lx.  285,  286)  thinks,  a view  which  does 
not  suit  RV.  vi.  70. 

> Cf.  9B.  vi.  3.  1.  43. 


V.  3 — ] 


[226 


The  Soma  Sacr'ijfice 

speech  supports  the  fourth  day.  In  that  on  the  fourth  day  they  utter  the 
sound  they  extend  this  syllable,  they  make  it  to  grow,  they  magnify®  it, 
to  support  the  fourth  day.  The  sound  o is  food  ; when  the  farmers  run  about 
shouting,  thus  does  food  come  into  existence  ; in  that  on  the  fourth  day  they 
say  the  sound  o,  verily  thus  they  produce  food  ; (it  serves)  for  the  produc- 
tion of  food.  Therefore  the  four  days  contain  (the  word)  ‘ bom  ’.  ‘ With  the 
first  four  syllables  should  he  say  o ’ they  say ; cattle  are  four-footed  ; (verily 
it  serves)  to  win  cattle.  ‘ With  three  syllables  should  he  say  o ’ they  say  ; 
there  are  three  threefold  worlds  ; (verily  it  serves)  to  conquer  these  worlds. 
‘ With  one  syllable  should  he  say  o ’ used  Langalayana  Brahman  Maudgalya 
to  say ; ‘ Speech  has  one  syllable  ; he  says  o in  truth  now  who  says  o with 
one  syllable  ’.  With  two  syllables  should  he  say  o,  for  a support ; man  has 
two  supports,  cattle  four  feet ; verily  thus  he  makes  the  sacrificer  with  two 
supports  to  find  support  in  fourfooted  cattle.  Therefore  should  he  say  o 
with  two  syllables.  At  the  beginning  in  the  morning  litany  he  says  o ; by 
the  mouth  offspring  eat  food  ; at  the  beginning  of  proper  food  he  places  the 
sacrificer.  In  the  middle  in  the  Ajya  Qastra  he  says  o ; in  the  middle  food 
quickens  offspring ; verily  thus  in  the  middle  of  proper  food  he  places  the 
sacrificer.  At  the  beginning*  in  the  midday  he  says  o;  by  the  mouth 
offspring  eat  food ; verily  thus  at  the  beginning  of  proper  food  he  places 
the  sacrificer.  Thus  on  both  sides  he  grasps  the  saying  of  o with  the 
pressings,  to  grasp  proper  food. 

v.  4 (xxi.  4).  Speech  as  deity  supports  the  fourth  day,  the  Ekavih9a  Stoma, 
the  Vairaja  Saman,  the  Anustubh  metre.  With  it  according  to  the  deity, 
the  Stoma,  the  Saman,  the  metre  he  prospers  who  knows  thus.  That  which 
has  ‘ hither  ’ and  ‘ forward  ’ is  a symbol  of  the  fourth  day,  for  the  fourth 
day  is  the  first  day  over  again.  That  which  contains  (the  word)  ‘ yoke/, 
(the  word) ‘chariot’,  (the  word)  ‘swift’,  (the  word) ‘drink’,  (the  fact)  that  the 
deity  is  mentioned  in  the  first  Pada,  that  this  world  is  referred  to,  that  which 
contains  (the  word)  ‘ born  ’,  (the  word)  ‘ call  ’,  (the  word)  ‘ bright  ’,  that  which 
is  the  symbol  of  speech,  that  which  is  by  Vimada,  that  which  is  sounded, 
that  which  has  various  metres,  that  which  is  deficient,  redundant,  that 
which  is  connected  with  the  Vairaja,  that  which  is  connected  with  the 


* The  Nytinkha  is  dealt  with  at  length  in 
A^S.  vii.  11.  It  is  in  the  morning  litany 
to  take  place  at  the  second  syllable  of 
each  halfverse  and  consists  in  altering  the 

vowel  of  that  syllable  to  OS  00000  0 3 

OOWWW  WWW 

0000  0 03  0 0 0,  with  accents  on  the 
three  protracted  0 sounds.  In  tlie  Ajya 
it  is  used  in  tlio  third  Padas,  save  in  the 


last  verse,  A<[!S.  vii.  11.  8. 

’ The  monstrous  pravibhavayisanli  was  read 
by  Sayana  whose  explanation  is  prabhiil- 
vam  vibhiitvam  vaksarasya  kartum  ichanti. 
and  it  is  kept  in  the  Anand.  ed. 

‘ See  A^S.  vii.  11.  28.  The  Nyunkha  is 
appropriate  to  the  fourth  day.  Cf.  KB. 
xxii.  7. 


227] 


[ — V.  4 


The  Prsthya  Sadaha — Fourth  Day 


Auustubh,  the  future,  that  which  is  a symbol  of  the  first  day;  these  are  the 
symbols  of  the  fourth  day.  ‘With  ofterings  for  ourselves  Agni’^  is  the 
Ajya  of  the  fourth  day;  it  is  by  Vimada  and  is  sounded®  ; being  of  the  seer 
who  is  sounded,  on  the  fourth  day  it  is  a symbol  of  the  fourth  day.  It  is 
of  eight  verses  in  Pankti ; the  sacrifice  is  fivefold,  cattle  are  fivefold  ; 
(verily  it  serves)  to  win  cattle.  These  are  ten  Jagatl  verses  ; this  set  of 
three  days  has  the  Jagatl  at  the  morning  pressing;  thereby  is  there  a 
symbol  of  the  fourth  day.  They  are  fifteen  Anustubhs,  for  the  day  is 
connected  with  the  Anustubh ; thereby  is  there  a symbol  of  the  fourth  day. 
They  are  twenty  Gayatri  verses,  for  this  day  is  a repeated  introduction  ; 
thereby  is  there  a symbol  of  the  fourth  day.  This  hymn,  unsung,  unrecited, 
unexhausted,  is  the  sacrifice  made  manifest.  In  that  this  is  the  Ajya  of  the 
fourth  day,  verily  thus  from  the  sacrifice  they  extend  the  sacrifice ; verily 
thus  they  revert  again  to  speech  for  continuity.  With  sets  of  three  days, 
uninterrupted  and  continuous,  they  proceed  who  proceed  knowing  thus, 
‘ O Vayu,  for  thee  the  pure  hath  been  prepared  ’,  ‘ Enjoy  the  fresh  ofterings 
‘O  Vayu,  a hundred  bay  steeds’,  ‘With  Indra,  0 Vayu,  of  these  pressed 
draughts  ’,  ‘ O wise  one,  those  of  good  insight  ’,  ‘ Hither  to  us  with  all  aids  ’. 
‘ This  for  you  I have  sent  forth  ’,  ‘ Away  the  wicked  foe  ’,  and  ‘ 0 best  of 
mothers,  0 chief  of  streams  ’,  are  the  Praiiga  ® in  Anustubhs  ; (the  words) 
‘ hither  ’,  ‘ forward  ’,  and  ‘ pure  ’ on  the  fourth  day  are  symbols  of  the  fourth 
day.  ‘ Thee  with  the  sacrifices  we  invoke  ’ is  the  beginning  * of  the 
Marutvatiya  ; as  regards  ‘ we  invoke  ’,  this  day  is  to  be  secured  as  it  were ; 
thereby  is  there  a symbol  of  the  fourth  day.  ‘ This  Soma  juice  hath  been 
pressed,  0 bright  one  ’,  ‘ 0 Indra,  come  nearer  ’,  ‘ Let  Brahmanaspati  move 
forward  ’ ‘ Agni  the  leader  ’ ‘ Thou,  0 Soma,  with  inspiration  ’ ‘ They  swell 
the  waters  ‘ Forward  to  Indra,  the  great  ’ are  the  continuation  ® (of  the 
Marutvatiya)  being  the  same  as  that  of  the  first  day ; on  the  fourth  day 
this  is  a symbol  of  the  fourth  day.  ‘ Hear  our  call,  O Indra,  harm  us  not  ’ 
is  the  hjmin  ® ; as  containing  (the  word)  ‘ call  ’ on  the  fourth  day,  it  is  a 
symbol  of  the  fourth  day.  ‘ Indra  with  the  Maruts,  the  bull,  for  joy  ’ is  the 


> RV.  X.  21  ; A9S.  vii.  11.  14,  17;  9gS.  x. 
5.  2.  For  this  day  see  KB.  xxii.  6-9. 

* Doubtful  in  sense  : Say  ana  connects,  but  no 
doubt  wrongly,  with  the  Nyunkha,  which 
is  indeed  used  in  both  x.  21  and  22  (see 
below  AB.  V.  5),  but  also  in  the  morning 
litany,  which  is  not  by  the  sage  Vimada. 
Possibly  the  reference  is  to  the  fact  that 
both  hymns  begin  with  rough  sounds 
(suvrktibhih  and  kttha  fruta  indrah).  Weber 
{Ind.  Stud.  ix.  286)  renders  ‘ the  seer 
distinguished  by  (Wohl-)  Klang’,  com- 


paring viribhiia  in  comm,  on  Pan.  vii.  2. 
18.  Haug's  view  is  ‘contained  in  an 
alliteration  in  it  (w  vo  made)  ’. 

3 RV.  iv.  47.  1 ; 48.  1,  5 ; 47.  2-4  ; v.  66.  1-3  ; 
vii.  24.  4-6  ; vi.  44.  4-6  ; 51.  13-15  ; ii. 
41.  1-3;  A9S.  vii.  11.  22  ; g^S.  x.  5.  4. 

< RV.  viii.  68.  10-12  ; AgS.  vii.  11.  24  ; ggS. 
X.  5.  6. 

* RV.  viii.  2. 1-3  ; 53. 5,  6 ; i.  40.  3,  4_;  iii.  20. 
4 ; i.  91.  2 ; 64.  6 ; viii.  89.  3 ; AgS.  vii. 
2.  24  ; ggS.  X.  5.  6,  7 ; above  AB.  iv.  29. 

' RV.  ii.  11  ; IgS.  vii.  11.  25;  ggS.  x.  6.  8. 


V.  4 — ] 


[228 


The  Soma  Sacrifice 


hymn  ; as  containing  (the  word)  ‘ call  ’ in  ® ‘ Dread,  giver  of  strength,  let 
us  call  him  ’ on  the  fourth  day,  it  is  a symbol  of  the  fourth  day.  This  is  in 
Tristubh.  With  this  (hymn),  with  its  feet  supported,  he  maintains  the 
pressing ; verily  thereby  it  leaves  not  its  place.  ‘ Him  the  cunning 
I call  ’ is  the  conclusion  ® ; as  containing  (the  word)  call  on  the  fourth  day 
it  is  a symbol  of  the  fourth  day.  These  are  Gayatri  verses  ; the  Gayatri 
support  the  midday  (pressing)  of  this  set  of  three  days ; that  metre 
is  a support  in  which  a Nivid  is  inserted ; therefore  in  the  Gayatri  verses  he 
inserts  a Nivid,  ‘ Drink  the  Soma,  O Indra,  let  it  gladden  thee  ’ and 
‘ Hear  the  call  of  the  much  drinking  stone’  are  the  Vairaja  as  Prstha^®;  on  the 
Brhat  day,  the  fourth  day,  it  is  a symbol  of  the  fourth  day.  ‘ What  he  hath 
conquered  ’ is  the  normal  inserted  verse  In  ‘ Thee  we  invoke  ’ he  makes 
to  follow  the  basis  of  the  Brhat,  for  the  day  is  connected  with  the  Brhat  in 
place.  ‘ Thou,  O Indra,  in  the  conflicts  ' is  the  Pragatha  of  the  Saman  ; 
as  containing  (the  word)  ‘ born  ’ in  ‘ slaying  imprecation,  cause  of  birth  ’ on 
the  fourth  day,  it  is  a symbol  of  the  fourth  day.  ‘This  steed,  god- 
strengthened  ’ is  the  normal  Tarksj^a  (hymn). 

v.  5 (xxi.  5).  ‘ Where  is  Indra  famed,  in  what  to-day  ? ’ is  the  hymn  * by 
Vimada,  which  is  sounded ; being  of  the  seer  who  is  sounded,  on  the  fourth 
day  it  is  a symbol  of  the  fourth  day.  ‘ Of  thee  the  roarer,  the  bull  self- 
ruling ’ is  the  hymn  ^ ; as  containing  (the  word)  ‘ born'’  on  the  fourth  day  in 
‘ Dread,  deep,  by  birth,  to  the  dread  ’ it  is  a symbol  of  the  fourth  day.  It 
is  a Tristubh ; with  it  with  its  feet  supported  he  maintains  the  pressing;^ 
thereby  it  leaves  not  its  place.  ‘ Him  of  you  ever  enduring  ’ is  the  con- 
clusion. ‘ Secured  in  all  speech  ’ (he  says) ; this  day  is  to  be  secured 
as  it  were ; thereby  is  there  a symbol  of  the  fourth  day.  They  are 
Gayatri  verses ; the  Gayatri  verses  support  the  midday  (pressing)  of  this 
set  of  three  days:  that  metre  is  a support  in  which  a Nivid  is  inserted;  there- 
fore in  the  Gayatri  verses,  he  inserts  a Nivid.  ‘ Let  each  man  of  the  god 
that  leadeth  ’ ; ‘ That  desirable  of  Savitr  ’,  and  ‘ God  of  all,  lord  of  the  good  ’ 
are  the  strophe  and  antistrophe  of  the  Vai9vadeva^  ; on  the  Brhat  day,  the 
fourth  day,  it  is  a symbol  of  the  fourth  day.  ‘ Let  the  god,  Savitr,  with 
fair  jewels  come  hither  ’ is  (the  hj'^mn)  to  Savitr^  ; (the  word)  ‘ hither  ’ on  the 
fourth  day  is  a symbol  of  the  fourth  day.  ‘ Forward  the  sky  and  earth 


’ IIV.  iii.  47;  A^S.  vii.  11.  26  ; ggS.  x.  6.  8. 

« RV.  iii.  47.  5. 

9 RV.  viii.  76.  13  ; A^S.  viii.  8.  2 ; 99S.  x. 

6.  8. 

»»  RV.  vii.  22.  1-3  and  4-6  ; AgS.  vii.  1 1 . 27  ; 
99s.  X.  5.  9. 

**  RV.  X.  74.  6 ; see  above  AB.  iv.  29. 

*-  RV.  vi.  46.  1 and  2;  see  AB.  iv.  31. 


•9  RV.  viii.  99.  6 ; AgS.  vii.  S.  19. 

RV.  X.  178;_A9S.  vii.  1.  13. 

> RV.  X.  22  ; A^JS.  vii.  11.  28;  99S.  x.  6.  20. 

9 RV.  iii.  46  ; AgS.  vii.  11.  28  ; 99S.  x.  6.  20. 
9 RV.  viii.  92.  7-9;  A9S.viii.8.  2 ; 99S.X.5.  20. 
' RV.  V.  60.  1 ; iii.  62.  10,  11 ; v.  82.  7-9 ; see 
above  AB.  iv.  82. 

9 RV.  vii.  46  ; AgS.  viii.  8.  4 ; 99S.  x.  5.  23. 


229] 


[ — V.  6 


'Fhe  Prsthya  Sadaha — Fourth  Day 

with  sacritices,  with  homage  ’ is  (the  hymn)  to  sky  cand  earth  ® ; (the  word) 
‘ forward  ’ on  the  fourth  day  is  a symbol  of  the  fourth  day.  ‘ Forward  to 
the  Rbhus  like  a messenger  shall  I speed  iny  speech  ’ is  (the  hymn)  to 
the  Rbhus  ’ ; (the  words)  ‘ forward  ’ and  ‘ Shall  I speed  my  speech  ’ are 
symbols  of  the  fourth  day.  ‘ Forward  the  pure,  the  divine,  hymn  ’ is  (the 
hymn)  to  the  All-gods  ® ; (the  words)  ‘ forward  ’ and  ‘ pure  ’ on  the  fourth 
day  are  symbols  of  the  fourth  day.  These  are  in  varied  metres,  there  arc 
verses  of  two  Padas,  there  are  verses  of  four  Padas ; thereby  is  there  a 
symbol  of  the  fourth  day.  ‘ Let  us  enjoy  the  loving  kindness  of  Vai9vanara’ 
is  the  beginning  of  the  Agniinaruta  ® ; as  containing  (the  word)  ‘ born  ’ in 
‘ Born  hence  ’ on  the  fourth  day  it  is  a symbol  of  the  fourth  day.  ‘ Who 
are  these  heroes  revealed,  of  one  home  ? ’ is  (the  hymn)  to  the  Maruts  ; as 
containing  (the  word)  ‘ birth  ’ in  ‘ No  man  knoweth  their  place  of  birth 
on  the  fourth  day  it  is  a .symbol  of  the  fourth  day.  These  are  in  varied 
metres ; there  are  verses  of  two  Padas,  there  are  verses  of  four  Padas ; 
thereby  is  there  a symbol  of  the  fourth  day.  ‘ To  Jatavedas  let  us  pour  the 
Soma  ’ is  the  normal  (verse)  to  Jatavedas  ‘ Agni  men  with  devotion 
from  the  tire  sticks  ’ is  (the  hymn)  to  Jatavedas  ; as  containing  (the  word) 
‘ bom  ’ in  ‘ By  move)nents  of  the  hands  have  made  to  be  born  ’ on  the  fourth 
day  it  is  a symbol  of  the  fourth  day.  These  are  in  different  metres ; there 
are  Viraj  verses,  there  are  Tri.stubh  verses ; thereby  is  there  a symbol  of 
the  fourth  day. 


ADHYAYA  II 

The  Prsthya  Sadaha  {continued). 

The  Fifth  and  Sixth  Days. 

V.  6 (xxii.  1).  The  cow  as  deity  supports  the  fifth  day,  the  Trinava  Stoma, 
the  (^akvara  Saman,  the  Pankti  metre.  With  it  according  to  the  deity, 
the  Stoma,  the  Saman,  the  metre,  he  prospers  who  knows  thus.  That 
which  has  not  (the  words)  ‘hither’  and  ‘forward’,  that  which  has  (the 
word)  ‘ stand  ’,  is  a symbol  of  the  fifth  day,  for  the  fifth  day  is  a repetition 
of  the  second  day.  That  which  contains  (the  word)  ‘ upright  ’,  (the  word) 
‘ to  ’,  (the  word)  ‘ between  ’,  (the  word)  ‘ strong  ’,  (the  word)  ‘ grow  ’,  (the 
fact)  that  the  deity  is  mentioned  in  the  middle  Pada,  (the  fact)  that  the 
atmosphere  is  referred  to,  that  which  contains  (the  word),  ‘ milk  ’,  (the  word) 

« RV.  vii.  53  ; Ags.  viii.  8.  4 ; 9:9s.  x.  6.  23.  KV.  vii.  56 ; A^S.  viii,  8.  4 ; 99S.  x.  5.  24. 

’ RV.  iv.  33  ; A^S.  viii.  8.  4 ; 99s.  x.  5.  23.  n RV.  i.  99.  1 A9S.  vii.  1.  14. 

* RV.  vii.  34  A9S.  viii.  8.  4 ; 99s.  x.  5.  23.  RV.  vii.  1 ; A9S.  viii.  8.  4 ; 99S.  differs. 

* RV.  i.  98  : A9S.  viii.  8.  4 ; 99S.  differs. 


V.  6 — ] 


[230 


The  Soma  Sacrifice 

‘ udder  (the  word)  ‘ cow  (the  word)  ‘ dappled  (the  word)  ‘ be  drunk  that 
which  is  a symbol  of  cattle,  that  which  has  an  addition, — for  cattle  are  as 
it  were  of  varied  size — that  which  is  connected  with  the  Jagati — for  cattle 
are  connected  with  the  Jagati — , that  which  is  connected  with  the  Brhat — > 
for  cattle  are  connected  with  the  Brhat — , that  which  is  connected  with 
the  Pankti — for  cattle  are  connected  with  the  number  five — , that  which  is 
desirable — for  cattle  are  desirable,  that  which  contains  (the  word)  ‘ obla- 
tion ’ — for  cattle  are  the  oblation — , that  which  contains  (the  word)  ‘ form  ’ 
— for  cattle  are  form — , that  which  is  connected  with  the  Qakvara,  that 
which  is  connected  with  the  Pankti,  the  present  tense,  that  which  is  a 
symbol  of  the  second  day ; these  are  symbols  of  the  fifth  day.  ‘ This  guest 
of  yours  waking  at  dawn  ’ is  the  Ajya  ^ of  the  fifth  day ; it  is  in  Jagati, 
contains  an  addition,  is  a symbol  of  cattle  and  so  on  the  fifth  day  it  is  a 
symbol  of  the  fifth  day.  ‘ Hither  to  us  the  sacrifice,  touching  the  sky  ’, 

‘ Hither  to  us,  O Vayu,  to  the  great  rite  ’,  ‘ With  the  chariot  of  broad 
radiance  ‘ The  many,  sun-eyed  ’,  ‘ These  morning  ofierings  you’,  ‘ Drink  the 
pressed  draught,  rich  in  sap  ’,  ‘ Each  god  for  grace  ’,  and  ‘ A great  speech  dost 
thou  sing  ’ are  the  Praiiga  ^ in  Brhati  ; on  the  fifth  day  it  is  a symbol  of  the 
fifth  day.  ‘ When  with  the  folk  of  the  five  peoples  ’ is  the  beginning  of  the 
Marutvatiya  ® ; (the  word)  ‘ of  the  five  peoples  ’ on  the  fifth  day  is  a symbol 
of  the  fifth  day.  ‘ Indra  is  the  Soma  drinker  alone  ’,  ‘ 0 Indra,  come  near  ’, 
‘ Rise  up,  O Brahmanaspati,  ‘ Agni  the  leader  ’,  ‘ Thou,  O Soma,  with  inspira- 
tion’, ‘They  swell  the  waters’,  and  ‘Sing  aloud  to  Indra  ’ are  the  continuation*, 
being  the  same  as  that  of  the  second  day  ; on  the  fifth  day  it  is  a symbol  of 
the  fifth  day.  ‘ Thou  art  the  helper  of  him  who  presseth,  who  plucketh  the 
grass  ’ is  the  hymn  ® ; as  containing  (the  word)  ‘ be  drunk  ’,  and  being  in  the 
Pankti  metre,  and  of  five  Padas,  on  the  fifth  day,  it  is  a symbol  of  the  fifth 
day.  ‘ Thus  in  the  Soma,  in  the  drink  ’ is  the  hymn  ®;  as  containing  (the  word) 
‘ be  drunk  ’ and  being  in  the  Pankti  metre  and  of  five  Padas,  on  the  fifth 
day  it  is  a symbol  of  the  fifth  day.  ‘ O Indra,  drink  ; for  thee  is  it  pressed 
to  be  drunk  ’ is  the  hymn  ",  containing  (the  word)  ‘ be  drunk  ’ and  in  the 
Tri.stubh  metre ; with  it  with  its  feet  supported  he  maintains  the  pressing ; 
thereby  it  departs  not  from  its  abode.  ‘ 0 Indra  with  the  Manits,  O 
l)Ounteous  one  ’ is  the  conclusion  It  has  neither  (the  word)  ‘ hither  ’ nor 


> RV.  vi.  15  ; Ags.  vii.  12.  6 ; %.  6.  2. 

Cf.  KB.  xxiii.  1. 

2 RV.  viii.  101.  9,  10  ; 46.  25  ; iv.  46.  5,  6,  7;  vii. 
66.  10-12 ; 74.  1-8  ; viii.  3. 1 -3  ; 27. 13-15 ; 
vii.  96. 1-3  ; A^S.  vii.  12.  7 ; 95S.X.  6.  6. 
» RV.  viii.  68.  7 ; A^S.  vii.  12.  9 ; 95S.  x.  6.  8. 
‘ RV.  viii.  2.  4 ; 53.  5 ; i.  40.  1 ; iii.  20.  1 ; i. 


91.  2 ; 64.  6 ; viii.  89.  1 ; A^S.  vii.  12.  9 ; 
AB.  iv.  29  ; 99®’  ® differs. 

5 RV.  viii.  36  ; A9S.  vii.  12.  9 ; 99S.  x.  6.  9. 

6 RV.  i.  80 ; A9S.  vii.  12.  9 ; 99S.  x.  6.  9. 

1 RV.  vi.  40  ; A9S.  vii.  12.  9 ; 99S.  differs. 

• RV.  viii.  76.  7-9 ; A9S.  viii.  8.  2 ; 99S.  x. 
8.  6. 


[ — V.  8 


231]  The  Prsthya  Sadaha — Fifth  Day 


(the  word)  ‘ forward  ’ ; on  the  fifth  day  it  is  a symbol  of  the  fifth  day. 
They  are  Gayatri  verses ; Gayatri  verses  support  the  midday  (pressing)  of 
this  set  of  three  days  ; that  metre  is  a support  in  which  a Nivid  is  inserted  ; 
therefore  in  the  Gayatri  verses  he  inserts  a Nivid. 

V.  7 (xxii.  2).  Here  they  chant  the  MahanamnI  verses  ^ to  the  Qakvara 
Saman  ; on  the  Rathantara  day,  the  fifth  day,  it  is  a symbol  of  the  fifth 
day.  By  them  Indra  fashioned  himself  as  great ; therefore  are  they  called 
Mahanamnis ; moreover  these  worlds  are  the  Mahanamnis  and  these  are 
great.  Having  created  these  worlds  Prajapati  had  all  power  whatever 
there  is  here.  In  that  having  created  these  worlds  Prajapati  had  all  power 
whatever  there  is  here,  therefore  they  become  the  Qakvari  verses ; that  is 
why  the  Qakvaris  have  the  name  (powerful).  Beyond  the  boundary  he 
created  them  ; so  that  he  created  them  beyond  the  boundary,  they  became 
the  Simas ; that  is  why  the  Simas  have  their  name.  ‘ Of  the  sweet  thus 
diffused’,  ‘To  our  pressed  drink  with  the  dappled  steeds’,  and  ‘ Indra  all  maile 
grow  ’ are  the  antistrophe  ^ ; as  containing  (the  words)  ‘ strong  ’,  ‘ dappled  ’ 
‘be  drunk’  and  ‘grow’  on  the  fifth  day  it  is  a symbol  of  the  fifth  day. 
‘ What  he  hath  won  ’ is  the  normal  inserted  verse  In  ‘ Towards  thee, 
0 hero,  we  utter  praise  ’ he  makes  to  follow  the  basis  * of  the  Rathantara ; 
for  this  day  is  connected  with  the  Rathantara  in  place.  ‘ Not  then  any  of 
thy  worshippers  ’ is  the  Pragatha  of  the  Saman ; ® as  having  an  addition  it  is 
on  the  fifth  day  a symbol  of  the  fifth  day.  ‘ This  steed,  god  strengthened  ’ 
is  the  normal  Tarksya  ® (hymn). 

V.  8 (xxii.  3).  ‘ Thou  hast  furthered  our  prayer  in  the  overcoming  of 
Vrtra’  is  the  hymn^ ; as  being  in  the  Pankti  metre andhavingfivePadason the 
fifth  day  it  is  a symbol  of  the  fifth  day.  ‘ Indra  hath  waxed  for  the  drink  ’ is 
the  hymn  * ; as  containing  (the  word)  ‘ be  drunk  ’ and  as  being  in  the  Pankti 
metre  and  having  five  Padas  on  the  fifth  day  it  is  a symbol  of  the  fifth  day. 
‘ Ever  for  all  men  are  thy  drinkings  ’ is  the  hymn,^  containing  (the  word) 
‘ be  drunk  ’ and  in  Tristubh  metre  ; with  it  with  its  feet  supported  he  main- 
tains the  pressing  ; thereby  it  departs  not  from  its  place.  ‘ Him  Indra  we 
strengthen  ’ is  the  conclusion  * ; as  being  a symbol  of  cattle  in  ‘ May  he 
become  a strong  bull  ’ on  the  fifth  day  it  is  a symbol  of  the  fifth  day. 


' Cp.  above  AB.  iv.  4 ; KB.  xxiii.  2.  The 
mode  of  using  the  verses  in  the  case  of 
the  Prstha  Stotra  being  in  the  (!^l^xara 
is  given  in  A^S.  vii.  12.  10-14  ; 99S.  x. 
6.  10-13. 

» RV.  i.  84.  10  ; viii.  93.  31;  i.  111.  1 ; A^S. 
vii.  12.  16.  99®-  differs  here  and  in  the 

rest. 

’ RV.  X.  74.  6 ; see  AB.  iv.  29. 


‘ RV.  vii.  32.  22,  23  ; see  AB.  iv.  29. 

» RV.  vii.  32.  l and  2 ; AgS.  vii.  3.  19. 

6 RV.  X.  178 ; AgS.  viL  1.  13. 

1 V.  8.  RV.  viii.  37 ; AgS.  vii.  12.  16.  Cf. 

KB.  xxiii.  3. 

2 RV.  i.  8.  1 ; A9_S.  vii.  12.  16. 

3 RV.  vi.  36.  1 ; A9S^  vii.  12.  16. 

< RV.  viii.  93.  7-9 ; AgS.  viii.  8.  2 ; ggS.  x. 
6.  16. 


V.  8 — J 


[232 


The  Soma  Sacrifice 


These  are  Gayatri  verses ; Gayatrl  verses  support  the  midday  (pressing)  of 
this  set  of  three  days  ; that  metre  is  a support  in  which  a Nivid  is  inserted  ; 
therefore  he  inserts  a Nivid  in  the  Gayatri  verses.  ‘ That  of  Savitr  we 
choose,’  and  ‘ To-day  for  us,  O god  Savitr  ’ are  the  strophe  and  antistropiie  ’’ 
of  the  Vaifvadeva;  on  the  Rathantara  day,  the  fifth  day,  it  is  a symbol  of 
the  fifth  day.  ‘ Up  the  god  Savitr  of  the  home  ’ is  (the  hymn)  to  Savitr  ; 
in  ‘ May  he  instigate  much  that  is  desirable  to  the  generous  one  ’ the  desir- 
able is  a symbol  of  cattle ; on  the  fifth  day  it  is  a symbol  of  the  fifth  day. 
‘ The  great  ones,  sky  and  earth,  here  the  oldest  ’ is  (the  hymn)  to  sky 
and  earth  ; in  ‘ Roaring,  the  bull  ’ there  is  a symbol  of  cattle ; on  the  fifth 
day  it  is  a symbol  of  the  fifth  day.  ‘To  us  Rbhus,  Vibhvan,  Vaja,  Indra’  is  (the 
hymn)  to  the  Rbhus®  ; cattle  are  Vaja  (strength) ; as  being  a symbol  of  cattle 
on  the  fifth  day  it  is  a symbol  of  the  fifth  day.  ‘ I praise  the  man,  of  good 
vows,  with  a new  song  ’ is  (the  hymn)  to  the  All-gods  ® ; as  having  an  addi- 
tion and  being  a symbol  of  cattle  on  the  fifth  day  it  is  a symbol  of  the  fifth 
(lay.  ‘ The  swelling  oblation,  unaging,  in  the  finding  of  light  ’ is  the 
beginning  of  the  Agnimaruta  ; as  containing  (the  word)  ‘ oblation  ’ on  the 
fifth  day  it  is  a symbol  of  the  fifth  day.  ‘ Even  to  the  wise  let  it  be 
a wondrous  thing  ’ is  (the  hymn)  to  the  Maruts  ; as  containing  (the  word) 
‘ wonder  ’ on  the  fifth  day  it  is  a symbol  of  the  fifth  day.  ‘ To  Jatavedas 
let  us  pour  the  Soma  ’ is  the  normal  (verse)  to  Jatavedas.^^  ‘ Agni  is  the  Hotr, 
the  householder,  the  king  ’ is  (the  hymn)  to  J atavedas  ; as  containing  an 
addition  and  being  a symbol  of  cattle  on  the  fifth  da}^,  it  is  a symbol  of  the 
fifth  day. 

V.  9 (xxii.  4).  The  sixth  day  is  a field  of  the  gods  ; those  who  approach  the 
sixth  day  approach  a field  of  the  gods.  ‘ The  gods  dwell  not  in  one  another’s 
houses,  nor  a season  in  the  house  of  a season  ’ they  say.  Therefore  in  due 
order  the  priests  perform  the  sacrifice  to  the  seasons,  not  handing  them  over 
(to  others).  Thus  they  arrange  in  order  the  seasons  according  to  the  season, 
and  place  in  order  communities.^  They  say  ‘ No  directions  should  be  given 
with  the  Rtupraisas,  nor  should  the  vasat  call  be  said  with  the  Rtupraisas. 
The  Rtupraisas  are  speech  ; on  the  sixth  day  speech  is  made  up.’  If  they 


» RV.  V.  82.  1-3  and  4-6  ; see  AB.  iv.  30. 

•>  RV.  vi.  71.  4-6 ; A^S.  viii.  8.  6 ; x.  6. 
18. 

^ RV.  iv.  56.  1-4  ; A^S.  viii.  8.  6;  -x.  6. 

18. 

* RV.  iv.  34  ; AgS.  viii.  8.  6 ; ^gs.  x.  6.  18. 

^ RV.  vi.  4!)  (v.  8 is  .specially  referred  to); 

AgS.  viii.  8,  6 ; ggs.  X.  6.  18  differs. 

">  RV.  X.  88  ; A_gS.  viii.  8.  6 ; ggS.  x.  6.  19. 

>'  RV.  vi.  66  ; AgS.  viii.  8.  6 ; ggS.  x.  6.  19. 


>2  RV.  i.  99.  1 ; AgS.  vii.  i.  u. 

’’  RV.  vi.  15.  13-16  ; AgS.  viii.  8.  6 ; ggs.  x. 
6.  19. 

’ The  point  is  that  in  this  case  the  Adhvaryu 
and  the  Yajaniana  repeat  their  own 
Yiljyas  and  do  not  leave  that  function  to 
the  Hotr  .as  in  the  normal  sacrifice  to 
the  seasons.  GB.  xi.  10  and  11  follow 
AB.  v.  9-12.  4. 


233] 


The  Pr.^thya  Sa<laha — Sixth  Day 


[ — V.  12 


were  to  give  directions  witli  the  Rtupraisas,  if  they  were  to  say  vasat  with 
the  Rtupraisas,  verily  thus  they  would  go  to  speech  when  made  up,  weary, 
with  galled  shoulders,  groaning  under  the  yoke.  But  if  they  were  not  to 
give  directions  with  them,  if  they  were  not  to  say  vasat  with  them,  they 
would  depart  from  the  norm  of  the  sacrifice,  from  the  sacrifice,  from  breath, 
from  Prajapati,  from  cattle  they  would  go  away.  Therefore  directions 
should  be  given  only  after  that  which  contains  a Rc,  and  the  vasat  call  said 
only  after  that  which  contains  a Rc  ; then  they  do  not  go  to  speech  when 
made  up,  weary,  with  galled  shoulders,  groaning  under  the  yoke,  nor  do 
they  depart  from  the  norm  of  the  sacrifice,  nor  from  the  sacrifice,  breath, 
Prajapati,  cattle  do  they  go  away.^ 

V.  10  (xxii.  5).  In  the  first  two  pressings  he  inserts  (verses)  by  Parucchepa^ 
before  the  offering  verses  for  the  Prasthita  libations ; the  metre  of  the  Paru- 
cchepa  (verses)  is  the  mounting ; by  it  Indra  mounted  the  seven  worlds  of 
heaven  ; he  mounts  the  seven  worlds  of  heaven,  who  knows  thus.  They  say 
‘ Seeing  that  (verses)  of  five  Padas  are  a symbol  of  the  fifth  day,  and  (verses) 
of  six  Padas  of  the  sixth,  then  why  are  (verses)  of  seven  Padas  recited  on 
the  sixth  day  ? ’ By  six  Padas  they  make  up  the  sixth  day,  cutting  off  as 
it  were  the  seventh  day  ; that  they  keep  grasping  by  the  seventh  Pada. 
Verily  thus  they  approach  speech  again,  for  continuity.  With  sets  of  three 
days,  uninterrupted  and  continuous,  they  proceed  who  proceed  knowing  thus. 

V.  1 1 (xxii.  6).  The  gods  and  the  Asuras  were  in  conflict  over  these  worlds. 
The  gods  by  the  sixth  day  repelled  the  Asuras  from  these  worlds ; taking 
all  the  wealth  that  was  within  reach,  they  cast  ^ it  into  the  sea.  Following 
up  they  rescued  by  this  metre  the  wealth  within  reach  ; in  that  this  Pada 
is  a repeated  Pada,  it  is  a hook  to  fasten  on.  He  secures  the  wealth  of  him 
who  hates  him,  he  repels  him  from  all  these  worlds  who  knows  thus. 

V.  12  (xxii.  7).  The  sky  as  deity  supports  the  sixth  day,  the  Trayastrih9a 
Stoma,  the  Raivata  Saman,  the  Atichandas  metre.  With  it  according  to 
the  deity,  the  Stoma,  the  Saman,  the  metre,  he  prospers  who  knows  thus. 
That  which  has  the  same  endings  is  a symbol  of  the  sixth  day,  for  the  sixth 
day  is  a repetition  of  the  third  day.  That  which  contains  (the  word) 


’ Here  the  point  is  that  the  normal  rule  of 
Praisa  and  Yajya  in  Praisa  form  with 
vasat  call  is  to  be  observed,  subject  to 
the  concluding  of  either  with  a Ec, 
the  verses  being  given  by  Sayana  as  EV. 
ii.  36  and  37.  See  A^IS.  viii.  1.  6-8  who 
prescribes  hota  yaksat  + Praisa  + Ec  + hotar 
yaja  for  the  Praisa  and  ye  yajdmahe 
+ yajya + Ec  + eaMsaf[ for  the  Yajya.  Cf. 
99s.  7.  8.  rgma  must  be  interpreted  in 

30  [b.0.8.  2b] 


the  light  of  A9S.  and  not  as  ‘ beginning 
with  a Ec.’ 

* For  them  see  A9S.  viii.  2.  2 and  4.  The 

verses  are  EV.  i.  139.  1-11  ; 130.  2-10. 
Cf.  KB.  xxiii.  4 and  5 ; 99S.  x.  7.  2. 
See  also  Vait.  xxxi.  27  ; GB.  xi.  10. 

* V.  11.  The  passive  praupyanta  is  an  odd  use, 

which,  however,  can  hardly  reasonably 
be  corrected. 


V.  12 — ] 


[234 


The  Soma  Sacrifice 

‘ horse  (the  word)  ‘ end  that  which  is  repeated,  that  which  is  alliterated, 
that  which  contains  (the  word)  ‘ stay  ’,  that  which  contains  (the  word) 

‘ surround  ’,  that  which  contains  (the  word)  ‘ three  ’,  that  which  is  a symbol 
of  the  end,  (the  fact)  that  the  deity  is  mentioned  in  the  last  Pada,  (the  fact) 
that  yonder  world  is  referred  to,  that  which  is  connected  with  Parucchepa, 
‘that  which  has  seven  Padas,  the  Nara9ahsa,  the  Nabhanedistha,  the 
Raivata,  the  Atichandas  metre,  the  past  tense,  that  which  is  a symbol  of 
the  third  day ; these  are  the  symbols  of  the  sixth  day.  ‘ He  is  born  in  the 
ordinance  of  Manu  ’ is  the  Ajya  ^ of  the  sixth  day  ; as  being  by  Parucchepa, 
in  Atichandas  metre,  and  of  seven  Padas,  on  the  sixth  day  it  is  a symbol  of 
the  sixth  day.  ‘ Come  to  our  strewn  grass  for  enjoyment,’  ‘ Let  the  chariot 
with  the  steeds  bear  you  hither  for  aid,’  ‘ We  have  pressed  with  the  stones  ; 
O come  ye’ ; ‘You  pious  men  with  praises,  O A9vins,’  ‘Thou  hast  revealed 
the  mighty,  O Indra,’  ‘ O strong  Indra,’  ‘ Be  it  so ; let  it  be  heard,’ 
‘ Hearken  to  us,  0 Agni ; thou  art  praised,’  ‘ The  eleven  gods  in  the 
sky,’  and  ‘ She  gave  the  impetuous  one,  canceller  of  debts  ’ are  the 
Praliga  ^ ; as  being  by  Parucchepa,  in  Atichandas  metre,  and  of 
seven  Padas,  on  the  sixth  day  it  is  a symbol  of  the  sixth  day.  ‘ He 
first  of  the  great  ’ is  the  beginning  of  the  Marutvatiya  ® ; the  great  is  the 
end  ; the  sixth  day  is  the  end ; on  the  sixth  day  it  is  a symbol  of  the  sixth 
day.  ‘ Three  Soma  draughts  for  Indra,’  ‘ O Indra,  come  near,’  ‘ Forward  now 
Brahmanaspati,’  ‘ Agni  the  leader,’  ‘ Thou,  O Soma,  with  inspiration,’  ‘ They 
swell  the  waters,’  ‘ No  one  the  chariot  of  Sudas  ’ are  the  continuation^,  being 
the  same  as  that  of  the  third  day ; on  the  sixth  day  it  is  a symbol  of  the 
sixth  day.  ‘ The  chariot  which  thou,  0 Indra,  for  the  winning  of  the  offer- 
ing ’ is  the  hymn  ® ; as  being  by  Parucchepa,  in  Atichandas  metre,  and  of 
seven  Padas,  on  the  sixth  day  it  is  a symbol  of  the  sixth  day.  ‘ The  strong 
with  the  strong  in  one  dwelling  ’ is  (the  hymn  ®) ; as  having  the  same  end- 
ings on  the  sixth  day  it  is  a symbol  of  the  sixth  day.  ‘ O Indra  with  the 
Maruts  here  drink  the  Soma  ’ is  the  hymn  ^ ; ‘ With  them  let  him  drink, 
the  destroyer  of  Vrtra’  (he  says) ; the  destroyer  is  the  end  ; the  sixth  day 
is  the  end  ; on  the  sixth  day  it  is  a symbol  of  the  sixth  day.  It  is  in 


1 RV.  i.  128.  Cf.  KB.  xxiii.  6 ; A9S.  viii.  1. 
9 ; 99s.  X.  8.  1. 

* RV.  i.  135.  1-3;  4-6;  135.  4-6;  137.  1-8; 
139.  4-6;  133.  6,  7 ; 189.  6,  1,  7,  11  ; vi. 
61.  1-3;  A9S.  viii.  1.  12. 

® RV.  viii.  63.  1-3 ; Siiyana  says  that  tho 
argument  is  either  th.at  mahdnam  ends 
the  Pada  or  that  a great  thing  has 
nothing  after  it.  Hang  suggests  that 
makuntam  as  the  strong  base  is  the  ex- 
planation ; but  this  is  needless. 


‘ RV.  viii.  2.  7-9  ; 53.  5 and  6 ; i.  40.  5 and  6 ; 
iii.  20.  4 ; i.  91.  2 ; 64.  6 ; viii.  82.  10  ; 
A9S.  viii.  l.  14;  see  AB.  v.  1. 

® RV.  i.  127  ; A9.S.  viii.  1.  14. 

* RV.  i.  100  : the  refrain  is  Marutvdn  no  bhavatu 
Indra  uti  ; A9S.  viii.  1.  14. 

RV.  iii.  51.  7 : v.  9 contains  the  citation. 
It  is  noteworthy  that  this  is  not  a hymn 
in  the  Sathhitd,  but  begins  at  iii.  51.  7. 
A9S.  viii.  1.  14  calls  it  tisrah  ; 99®*  *• 

8 a trca.  This  use  of  snkta  is  not  rare. 


[ — V.  13 


285]  The  Pvsthya  Sadaha — Sixth  Day 


Tristubh ; with  it  with  feet  supported  he  maintains  the  pressing ; thereby 
it  departs  not  from  its  place.  ‘ This  is  he  by  whom  this  ’ is  the  conclusion®  ; 
‘ sky  was  won  with  the  Manits’  aid  ’ (he  says) ; won  is  the  end  ; the  sixth 
day  is  the  end ; on  the  sixth  day  it  is  a symbol  of  the  end.  These  are 
Gayatri  verses ; Gayatri  verses  support  the  midday  (pressing)  of  this  set  of 
three  days ; that  metre  is  a support,  in  which  a Nivid  is  inserted ; 
therefore  he  inserts  a Nivid  in  the  Gayatri  verses.  ‘ Rich  be  ours  in  joint 
carouse  ’ and  ‘ Rich  the  praise  of  the  rich  ’ are  the  Raivata  as  Prstha  ® ; on 
the  Brhat  day,  the  sixth  day,  it  is  a symbol  of  the  sixth  day.  ‘ What  he 
hath  won  ’ is  the  normal  inserted  vei'se.^"  In  ‘ Thee  we  invoke  ’ he  makes  to 
follow  the  basis  of  the  Brhat,  for  this  day  is  connected  with  the  Brhat  in 
place.  ‘ Indra  for  divine  service  ’ is  the  Pragatha  of  the  Saman  ; as  con- 
taining alliteration  on  the  sixth  day  it  is  a symbol  of  the  sixth  day.  ‘ This 
steed,  god  strengthened  ’ is  the  normal  Tai'ksya  (hymn). 

V.  13  (xxii.  8).  ‘ O Indx’a,  come  to  us  from  afar’  is  the  hymn  * ; as  being 
by  Panxcchepa,  in  the  Atichandas  metre,  and  of  seven  Padas,  on  the  sixth 
day  it  is  a symbol  of  the  sixth  day.  ‘ The  greatnesses  of  the  great  one  ’ is 
the  hymn  - ; as  having  the  same  endings  on  the  sixth  day  it  is  a symbol  of 
the  sixth  day.  ‘ Thou  hast  become  the  one  lord  of  wealth  ’ is  the  hymn  ® ; 
‘ Stiind  on  thy  dread  chariot,  0 thou  of  impetuous  manhood  ’ (he  says)  ; 
standing  is  the  end ; the  sixth  day  is  the  end  ; on  the  sixth  day  it  is 
a symbol  of  the  end.  It  is  in  Tristubh  ; with  it  with  feet  supported  he  main- 
tains the  pressing  ; thereby  it  departs  not  from  its  place.  ‘ To  our  pressed 
drank  with  the  steeds  ’ is  the  conclusion  * ; as  having  the  same  endings  on 
the  sixth  day  it  is  a symbol  of  the  sixth  day.  These  are  Gayatri  verses ; 
Gayatri  verses  support  the  midday  (pressing)  of  this  set  of  three  days ; that 
metre  is  a support  in  which  a Nivid  is  inserted ; therefore  he  inserts 
a Ni\dd  in  the  Gayatri  verses.  ‘ To  the  god  Savitr  in  the  bowls  ’ is  the 
beginning  of  the  Vai§vadeva^;  as  being  in  the  Atichandas  metre,  on 
the  sixth  day  it  is  a sj^mbol  of  the  sixth  day.  ‘ That  desirable  of  Savitr  ’ 
(he  says  ® ) ; ‘ The  evening  hath  come  ’ is  the  antistrophe  ^ ; what  has  gone  is 
the  end  ; the  sixth  day  is  the  end ; on  the  sixth  day  it  is  a symbol  of  the 


« RV.  X.  65.  4-6  ; A^S.  viii.  8.  2^  99S.X.  6.  9. 
s RV.  i.30. 13-15;  viii.  2. 13-15 ; A^S.viii.  1. 16. 

RV.  X.  74.  6 ; see  AB.  iv.  29. 

” RV.  vi.  46.  1 and  2 ; see  AB.  iv.  31. 

RV.viii.  3.  5 and  6 ; A^S.  vii.  3. 19  ; 99S.  x. 
5. 18  (fourth  day : here,  x.  8.  8,  it  differs). 
" RV.  X.  178 ; A9S.  vii.  1.  13. 

» RV.  i.  130  ; A9S.  viii.  1.  17;  99s.  X.  8.  9. 
Cf.  KB.  xxiii.  7.  8. 

' RV.  ii.  15  ; A9S.  viii.  1.  17  ; 99S.  x.  8.  9. 


5 RV.  vi.  31.  V.  5 is  referred  to  ; A9S.  viii. 
1.  17 ; 99^-  1®  (6th  day : here  it 

differs). 

< RV.  viii.  93.  31-33;  I9S.  viii.  8.2;  99S. 
X.  8.  9. 

® See  above  AB.  i.  19 ; A9S.  viii.  1.  18. 

® RV.  iii.  62.  10  and  11 ; these  form  the 
strophe  with  the  preceding  verse  ; see 
A9S.  vui.  1.  18;  cf.  99S.  x.  8.  11-13. 

^ Cited  in  A9S.  viii.  1.  18. 


V,  13 — ] 


The  Soma  Sacrifice 


[236 


end.  ‘ Up  the  god  Savitr  for  instigation  ’ is  (the  hymn)  to  Savitr  ® ; ‘ Forever 
he  hath  stood,  the  bearer  intent  on  his  work  ’ (he  says) ; standing  is  the  end ; 
the  sixth  day  is  the  end ; on  the  sixth  day  it  is  a symbol  of  the  sixth  day. 

‘ Which  is  the  first,  which  is  the  latter  of  these  two  1 ’ is  (a  hymn)  to  sky  and 
earth® ; as  having  the  same  endings  on  the  sixth  day  it  is  a symbol  of  the  sixth 
day.  ‘ Why  hath  the  best,  why  hath  the  youngest  come  to  us  ? ’ and  ‘ To  our 
sacrifice,  O Vajas,  0 Rbhuksans’  are  (a  hymn  to  the  Rbhus  and  one  con- 
nected with  Nara^ansa  ; as  having  (the  word)  ‘three  ’ on  the  sixth  day  it  is 
a symbol  of  the  sixth  day.  ‘ This  dread  thing  he  of  glad  speech  ’ and  ‘ Those 
who  through  the  sacrifice  are  endowed  with  the  fee’  are  the  Vai9vadeva.” 
v.  14  (xxii.  9).  He  recites  the  Nabhanedistha  ^ ; Nabhanedistha  Manava 
when  he  was  performing  his  studentship,  his  brothers  deprived  of  any  share 
(in  his  father’s  property).  Having  returned  he  said  to  them  ‘ What  have  you 
allotted  to  me  ? ’ ‘ This  judgement  giver,  the  decider  ’ they  replied.  There- 
fore now  here  the  sons  call  the  father  ‘ The  judgement  giver,  the  decider.’  He 
having  gone  to  his  father  said  ‘ O father,  they  have  allotted  thee  to  me.’ 
To  him  said  his  father,  ‘ Do  not  care  for  that,  0 my  boy.  These  Angirases 
are  performing  a sacrificial  session  for  the  world  of  heaven ; they  fall  into 
confusion  whenever  they  reach  the  sixth  day  ; make  them  recite  these  two 
hymns  on  the  sixth  day ; when  they  go  to  the  world  of  heaven  they  will 
bestow  on  thee  the  thousand  which  is  the  gift  at  the  session,’  ‘ Be  it  so  ’ (he 
said) ; he  went  to  them  (saying)  ‘ Accept  the  Manava,  O wise  ones  ® ’. 
They  replied  to  him,  ‘ What  dost  thou  desire  when  thou  sayest  this  % ’ ‘ Let 
me  reveal  to  you  the  sixth  day,’  he  replied,  ‘ And  when  ye  go  to  the  heaven, 
do  you  give  me  the  thousand  which  is  the  gift  at  the  session.’  ‘ Be  it  so  ’ 
(they  said).  Them  he  made  to  recite  these  two  hymns  on  the  sixth  day  ; 
then  indeed  did  they  discern  the  sacrifice,  the  world  of  heaven.  In  that 
he  recites  these  two  hymns  on  the  sixth  day,  (it  is)  to  discern  the 
sacrifice,  to  reveal  the  world  of  heaven.  To  him  as  they  went  to 
heaven  they  said  ‘This  thousand  is  for  thee,  O Brahman.’  As  he  was 
gathering  it  togethei',  a man  in  black  garments,  coining  from  the  north, 
said  ^to  him  ‘ Mine  is  this ; mine  is  what  is  left  on  the  place  (of  sacri- 
fice).’ He  said  ‘ To  me  have  they  given  it.’  He  replied  ‘ Then  let  us 
question  thy  father.’  He  went  to  his  father,  to  him  his  father  said  ‘ Did  not 


8 RV.  ii.  38  ; A^S.  viii.  8.  18  j x.  8.  14. 

9 RV.  i.  186  ; 99S.  x.  8.  14  ; AgS.  vii.  7.  8. 

>0  RV.  i.  161.  1-13  ; iv.  37.  1-4  ; see  A^S. 

viil.  8.  6;  99®-  ii> 

Sayana’s  view  means  ‘ in  which  heroes 
are  praised’,  but  cf.  ZDMG.  liv.  49-67. 
n RV.  X.  61  and  62.  See  AB.  v.  14. 

* Cf.  TS.  iii.  i.  9.  4.  The  two  hymns  RV.  x. 


61  and  62  are  the  Nabhanedistha.  Cf. 
below  AB.  vi.  27  ; A9S.  viii.  1.  20-24  ; 
99s.  X.  8.  14. 

9 This  is  taken  verbally  from  RV.  x.  62,  not 
as  suggested  by  Geldner  rice  vtrsa  ; see 
Oldenberg,  Rgveda-Noten,  ii.  269,  whose 
reconstruction  of  the  legend  is  given, 
ibid.  ii.  261,  262. 


237]  The  Story  of  Nahhanedistha  [ — v.  15 


they  give  it  to  thee,  0 son  1 ’ ‘ They  did  give  it,’  he  replied,  ‘ but  a man  in 

black  garments  came  from  the  north  upon  me  and  (saying)  “ Mine  is 
this ; mine  is  what  is  left  on  the  place  (of  sacrifice)  ” has  taken  it  away.’ 
To  him  said  his  father,  ‘ His  it  is,  0 my  boy ; but  he  will  give  it  to  thee.’ 
Returning  he  said  ‘ Thine  is  this,  O blessed  one,  so  my  father  tells  me  ’. 
He  replied  ‘ I give  it  to  thee  who  hast  spoken  the  truth.’  Therefore  by  one 
who  knows  thus  shoiald  truth  alone  be  spoken.  The  Nahhanedistha  is 
a speech  to  win  a thousand;  a thousand  comes  to  him,  with  the  sixth  day 
he  discerns  the  world  of  heaven,  who  knows  thus. 

V.  15  (xxii.  10).  These  they  call  accompaniments ; the  Nabhanedi.stha, 
the  Valakhilya,^  the  Vrsakapi,*  and  the  Evayamarut^  (hymns).  Them  he 
should  recite  together.  Whichever  of  them  he  should  omit,  that  of  the 
sacrificer  he  would  omit.  If  the  Nahhanedistha,  he  would  omit  his  seed  ; of 
the  Valakhilyas  he  would  omit  his  bi’eaths ; if  the  Vr.sakapi,  he  would  omit 
his  body ; of  the  Evayamarut,  he  would  remove  him  from  support,  both 
divine  and  human.  With  the  Nahhanedistha  he  poured  seed  ; that  he  dis- 
criminated by  the  Valakhilyas ; with  (the  hymn  of)  Sukirti  Kak.sivata  * he 
made  (it)  leave  the  womb  (saying)  ‘ That  we  may  rejoice  in  thy  broad  pro- 
tection, 0 Indra.’  Therefore  the  embryo,  being  larger,  yet  does  not  harm 
the  womb  which  is  smaller  ; for  it  is  made  proper  by  the  holy  power.  By 
means  of  the  Evayamarut  he  produces  motion  ; by  it  set  in  motion  all 
whatever  there  is  here  moves.  ‘ The  dark  day  and  the  bright  day  ’ is  the 
beginning  of  the  Agnimaruta  ® ; in  ‘ day  and  day  ’ is  there  repetition  and 
alliteration ; on  the  sixth  day  it  is  a symbol  of  the  sixth  day.  ‘ Of  the 
sweet  juice,  the  Marut  name,  0 holy  ones  ’ is  (the  hymn)  to  the  Maruts  ® 
wherein  is  much  to  be  uttered  ; much  is  the  end ; the  sixth  day  is  the 
end  ; on  the  sixth  day  it  is  a symbol  of  the  end.  ‘ To  Jatavedas  let  us  pour 
the  Soma’  is  the  normal  (verse)  to  Jatavedas.^  ‘He  born  of  old  with 
strength  ’ is  (the  hymn)  to  Jatavedas®  ; as  having  the  same  endings  on  the 
sixth  day  it  is  a symbol  of  the  sixth  day.  ‘ They  supported,’  ‘ They 
supported,’  he  recites ; he  fears  the  slipping  down  of  the  end.  Just  as  a man 
ties  the  end,  twining  it  again  and  again  intertwining  it,  or  as  one  sticks  in 
a peg  at  the  end  to  keep  (a  skin)  taut,  so  is  it  in  that  he  recites  ‘ They  sup- 
ported ’,  ‘ They  supported  ’,  for  continuity.  With  sets  of  three  days,  un- 
interrupted and  continuous,  they  proceed,  who  proceed  knowing  thus.® 


* RV.  viii.  49-59.  See  below  AB.  vi.  28. 

- RV.  X.  86.  See  below  AB.  vi.  29. 

’ RV.  V.  87.  See  below  AB.  vi.  30  and  31. 

* RV.  X.  131.  See  below  AB.  vi.  29. 

= RV.  vi.  9.  1-3  ; A^S.  viii.  8.  9 ; ^^S.  x.  8. 

15  which  differs  for  the  rest. 

« RV.  vii.  57  ; AgS.  viii.  8.  9. 


'•  RV.  i.  99.  1 ; A^S.  vii.  1.  14. 

® RV.  i.  96 ; dharayan  is  the  refrain  in  d of 
each  verse ; A^S.  viii.  8.  9 ; wrongly 
attributed  in  the  Vedic  Concordance. 

® This  chapter  appears  to  require  the  Hotr 
himself  to  perform  all  these  recitations 
contrary  to  the  view  in  vi  that  the 


V.  16 — ] 


The  Soma  Sacrifice 


[238 


ADHYAYA  III 

The  Chandomas. 

V.  16  (xxiii.  1).  That  which  has  (the  words)  ‘hither’  and  ‘forward’  is 
a symbol  of  the  seventh  day,  for  the  seventh  day  is  a repetition  of  the  first 
day.  That  which  contains  (the  word)  ‘yoke’,  (the  word)  ‘chariot’,  (the 
word)  ‘swift’,  (the  word)  ‘drink’,  (the  fact),  that  the  deity  is  mentioned 
in  the  first  Pada,  (the  fact)  that  this  world  is  referred  to,  that  which  contains 
(the  word)  ‘ born  ’,  that  which  has  no  express  mention  (of  the  deity),  the 
future  tense,  that  which  is  a symbol  of  the  first  day ; these  are  the  symbols 
of  the  seventh  day.  ‘ From  the  ocean  the  aroma  of  sweetness  hath  arisen  ’ 
is  the  Ajya  ^ of  the  seventh  day ; as  not  containing  any  express  mention  of 
the  deity,  on  the  seventh  day  it  is  a symbol  of  the  seventh  day.  The  ocean 
is  speech ; speech  wastes  not  away,  the  ocean  wastes  not  away.  In  that 
this  is  the  Ajya  of  the  seventh  day,  verily  thus  from  the  sacrifice  they 
extend  the  sacrifice ; verily  thus  they  again  approach  speech  for  continuity. 
With  sets  of  three  days,  uninterrupted  and  continuous,  they  proceed  who 
proceed  knowing  thus.  The  Stomas  are  obtained,  the  metres  are  obtained 
on  the  seventh  day.  Just  as  they  smear  with  butter  again  the  portions  cut 
off  to  refresh  them,  so  here  they  perform  again  the  Stomas  and  the  metres 
to  refresh  them,  in  that  this  is  the  Ajya  of  the  seventh  day.  It  is  in 
Tristubh  ; this  set  of  three  days  has  the  Tristubh  at  the  morning  pressing. 
‘ O Vayu,  drinker  of  the  pure,  come  hither  to  us,’  ‘ With  which  thou  dost 
come  forward  to  the  bounteous  one,’  ‘ To  our  sacrifice  hither  with  hundreds 
of  steeds,’  ‘ The  lively  presser  at  the  sacrifices  hath  arisen  forward,’  ‘ The 
draughts  delighting  Indra,’  ‘ Thy  hundred  steeds,  thy  thousand,’  ‘ When 
forward,  O Mitra  and  Varuna,  for  you  they  struggle,’  ‘ Hither,  O Nasatyas, 
with  chariot  rich  in  cattle,’  ‘ Come  hither  to  us,  O god,  O impetuous  one,’ 
‘ Forward  to  you  in  the  sacrifices  the  pious  have  sung,’  and  ‘ Forward  she 
hasteneth  with  her  nourishing  stream  ’ are  the  Praiiga.^  (The  words) 
‘ hither  ’ and  ‘ forward  ’ on  the  seventh  day  are  symbols  of  the  seventh  day. 
It  is  in  Tristubh ; this  set  of  three  days  has  the  Tristubh  at  the  morning 
pressing.  ‘ Thee  like  a car  for  aid,’  ‘ This  Soma  juice  hath  been  pressed, 


Valakhilyas,  the  Vrsakapi  and  the  Evayii-  which  differs  considerably;  see  KB. 

marut  fell  normally  to  the  Hotrakas.  xxvi.  7,  8 ; B^S.  xvi.  C ; A^S.  xxi.  8.  11. 

See  however  vi.  21,  whence  fans  seems  12. 

to  have  a looser  sense  than  merely  recite  * RV.  vii.  92.  1,  8,  6,  2,  4 ; 91.  6 ; vi.  67.  9-11  ; 
as  it  covers  fansayani.  vii.  72.  1-3  ; 30.  1-3  ; 43.  1 -3  ; 99.  1-3  ; 

> RV.  iv.  69;  A^S.  viii.  9.  2 ; cf.  99s.  x.  9 A9S.  viil.  9.  2. 


239] 


The  Chandomas 


[ — V.  16 


O bright  one/  ‘ 0 Indra  come  near/  ‘ Let  Brahmanaspati  move  forward,’ 
‘Agni,  the  leader/  ‘Thou,  O Soma,  with  inspiration/  ‘They  swell  the 
waters,’  and  ‘ Forward  to  Indra,  the  great  ’ are  the  continuation,^  being  the 
same  as  that  of  the  first  day ; on  the  seventh  day  it  is  a symbol  of  the 
seventh  day.  ‘ With  what  array,  of  one  age,  of  one  home  ’ is  the  hymn ; ^ 
as  containing  (the  word)  ‘ born  ’ in  ‘ Neither  he  that  is  being  born  nor  he 
that  is  born  shall  attain  ’ on  the  seventh  day  it  is  a symbol  of  the  seventh 
(lay.  It  is  the  ‘ With  what  array  (hymn) ; the  ‘ With  what  array  ’ hymn  is 
one  producing  agreement  and  continuing  (life).  By  it  Indra  and  Agastya 
and  the  Maruts  came  to  agreement ; thus,  in  that  he  recites  the  ‘ With  that 
array  ’ (hymn),  (it  serves)  to  produce  agreement.  It  is  also  life-giving ; 
therefore  for  him  who  is  dear  to  him  he  .should  perform  the  ‘ With  what 
array  ’ hymn.  It  is  in  Tri.stubh ; with  it  with  feet  supported  he  maintains 
the  pressing ; thereby  it  departs  not  from  its  place.  ‘ That  ram  that  winneth 
the  light  I glorify  ’ is  the  hymn ; ® as  containing  (the  word)  ‘ chariot  ’ in 
‘ Like  a strong  steed  the  chariot  hastening  at  the  call  ’ on  the  seventh  day 
it  is  a symbol  of  the  seventh  day,  It  is  in  Jagatl ; Jagati  verses  support 
the  midday  (pressing)  of  this  set  of  three  days ; that  metre  is  a support  in 
which  a Nivid  is  inserted  ; therefore  he  imserts  a Nivid  in  the  Jagati  verses. 
Pairing  hymns  are  recited,  in  Tristubh  and  Jagati;  cattle  are  a pairing; 
the  Chandomas  are  cattle ; (they  serve)  to  win  cattle.  ‘ Thee  we  invoke 
and  ‘ Do  thou  come  to  the  worshipper  ’,  are  the  Brhat  as  Prstha  ® on  the 
seventh  day ; that  is  what  belongs  to  the  sixth  day ; the  Rathantara  is  the 
Vairupa,  the  Brhat  the  Vairaja ; the  Rathantara  the  (/akvara,  the  Brhat 
the  Raivata ; in  that  there  is  the  Brhat  as  Prstha,  verily  thus  with  the 
Brhat  they  support  the  Brhat,  to  avoid  cleaving  the  Stomas.  If  it  were  to 
be  the  Rathantara,  there  would  be  a cleavage  (of  the  Stomas).  Therefore 
the  Brhat  only  is  to  be  used.  ‘ What  he  hath  won  ’ is  the  normal  inserted 
verse.'^  In  ‘ Towards  thee,  O hero,  we  utter  praise  ’ he  makes  to  follow  the 
basis  of  the  Rathantara,®  for  this  day  is  connected  with  the  Rathantara  in 
place.  ‘ Drink  of  the  pressed  draught  rich  in  sap  ’ is  the  Pragatha  ® of  the 
Saman  ; as  containing  (the  word)  ‘ drink  ’ on  the  seventh  day  it  is  a symbol 
of  the  seventh  day.  ‘ This  steed,  god  strengthened  ’ is  the  normal  Tarksya 
(hymn). 


’ RV.  viii.  68.  1-8  ; 2.  1-3  ; 53.  5,  6 ; i,  40.  3, 
4 ; iii.  20.  4 ; i.  91.  2 ; 64.  6 ; viii.  89.  3 ; 
see  AB.  iv.  29. 

‘ RV.  i.  165  : V.  9 is  cited  ; A^S.  viii.  6.  6 ; 
59s.  X.  9-  11.  For  the  legend  cf.  Sieg, 
Sagenstoffe  des  Rgveda,  pp.  115  seq.  ; v. 
Schroeder,  Myaierium  und  Mimus,  pp.  91 
seq.,  102  seq. ; Hertel,  VOJ.  xviii.  153  ; 


Oldenberg,  Egveda-Noim,  i.  170. 

5 RV.  i.  52 ; A9^  viii.  6.  6 ; 99S.  x.  9.  12. 

® RV.  vi.  46.  1,  2 ; viii.  61.  7,  8 ; see  AB.  iv. 

31. 

’’  RV.  X.  74.  6 ; see  AB.  iv.  29. 

« RV.  vii.  32.  22,  23 ; see  AB.  iv.  29. 

® RV.  vii.  3.  1,  2 ; see  AB.  iv.  29. 

‘0  RV.  X.  178  ; A9S.  vii.  1.  13. 


V.  17 — ] 


[240 


The  Soma  Sacrijice 


V.  17  (xxiii.  2).  ‘ I shall  proclaim  the  mighty  deeds  of  Indra  ’ is  the  hymn ; ^ 
the  word  ‘ forward  ’ (in  ‘ proclaim  ’)  on  the  seventh  day  is  a symbol  of  the 
seventh  day.  It  is  in  Tristuhh ; with  it  with  feet  supported  he  maintains 
the  pressing ; thereby  it  departs  not  from  its  place.  ‘ Towards  the  ram, 
much  invoked,  worthy  of  praise  ’ is  the  hymn ; * ‘ towards  ’ is  equivalent  to 
‘ forward  ’ ; on  the  seventh  day  it  is  a symbol  of  the  seventh  day.  It  is  in 
Jagati;  Jagati  verses  support  the  midday  (pressing)  of  the  set  of  three 
days ; that  metre  is  a support  in  which  a Nivid  is  inserted ; therefore  he 
inserts  a Nivid  in  the  Jagati  verses.  Pairing  hymns  are  recited  in  Tristubh 
and  in  Jagati ; cattle  are  a pairing,  the  Chandomas  cattle ; (they  serve)  to 
win  cattle.  ‘ That  of  Savitr  we  choose,’  and  ‘ To-day,  for  us,  O god  Savitr  ’ are 
the  strophe  and  antistrophe  of  the  Vai5vadeva  on  the  Rathantara  day, 
the  seventh  day,  it  is  a symbol  of  the  seventh  day.  ‘ Towards  thee,  O god 
Savitr  ’ is  (the  triplet)  to  Savitr.*  ‘ Towards  ’ is  equivalent  to  ‘ forward  ’ ; 
on  the  seventh  day  it  is  a symbol  of  the  seventh  day.  ‘ Let  them  come 
forward  with  weal  for  the  sacrifice’  is  (the  triplet)  to  sky  and  earth;® 
‘ forward  ’ on  the  seventh  day  is  a symbol  of  the  seventh  day.  ‘ This  to 
the  race  divine  ’ is  (the  triplet)  to  the  Rbhus ; ® as  containing  (the  word) 
‘ born  ’ on  the  seventh  day  it  is  a symbol  of  the  seventh  day.  He  recites 
(the  verses)  of  two  Padas,'^  ‘ Come  hither  with  thy  beauty  ’ ; man  has  two 
feet,  cattle  four  feet ; the  Chandomas  are  cattle ; (verily  they  serve)  to  win 
cattle ; in  that  he  recites  (verses)  of  two  Padas,  verily  thus  he  makes  the 
sacrificer  with  two  feet  find  support  in  four-footed  cattle.  ‘ Hither  to  our 
service,  the  songs,  O Agni  ’ is  the  (hymn)  to  the  All-gods ; ® ‘ hither  ’ on  the 
seventh  day  is  a symbol  of  the  seventh  day.  These  are  Gayatri  verses ; 
this  set  of  three  days  has  the  Gayatri  at  the  third  pressing.  ‘ Vai9vanara 
hath  produced  ’ is  the  beginning  of  the  Agnimaruta ; ^ as  having  (the  word) 
‘ born  ’ on  the  seventh  day  it  is  a symbol  of  the  seventh  day.  ‘ Forward  to 
you,  the  Tri.stubh,  food  ’ is  (the  hymn)  to  the  Maruts ; ‘ forward  ’ on  the 

seventh  day  is  a symbol  of  the  seventh  day.  ‘ To  Jatavedas  let  us  pour  the 
Soma’  is  the  normal  (verse)  to  Jatavedas.”  ‘ Your  envoy,  with  all  know- 
ledge’ is  (the  hymn)  to  Jatavedas;*^  as  not  having  the  deity  mentioned  on 
the  seventh  day  it  is  a symbol  of  the  seventh  day.  These  are  Gayatri 
verses ; this  set  of  three  days  has  the  Gayatri  at  the  third  pressing. 


> RV.  i.  32 ; A9S.  viii.  C.  12  ; not  in  99^. 
Cf.  KB.  xxvi.  9,  10. 

* RV.  i.  51  ; A9S.  viii.  6.  12  ; 99S.  x.  9.  13. 

3 RV.  V.  82.  1-8  ; 4-6  ; see  AB.  iv.  29. 

< RV.  i.  24.  3-6  ; A9S_.  viii.  9.  6. 

6 RV.  ii.  91.  19-21  ; A9S.  viii.  9.  5 ; 99S.  x. 
9.  16. 

« RV.  i.  20. 1-3  ; A9S.  viii.  9.  5 ; 99S.  x.  9. 16. 


’ RV.  X.  172;  A9S.  viii.  9.  6;  99S.  x.  9.  16. 

» RV.  n 14  ; A9S.  viii.  9^  6. 

3 .See  A9S.  ii.  16.  2 ; A9S.  viii.  9.  7.  Cf. 
99s.  X.  9.  17  ; 10.  8. 

■®  RV.  viii.  7 ; A9S.  viii.  9.  7 ; 99S.  x.  9.  17. 
” RV.  i.  99.  1 ; A9S.  vii.  1.  14. 

” RV.  iv.  8 ; A9S.  viii.  9.  7. 


241]  The  Chandomas — Eighth  Day  [ — v.  ig 

V.  18  (xxiii.  3).  That  ’ which  has  not  (the  words)  ‘ hither  ’ and  ‘ forward 
ti»at  which  has  (the  word)  ‘ stand  is  the  symbol  of  the  eighth  day,  for  the 
eighth  day  is  a repetition  of  the  second  day.  That  which  contains  (the 
word)  ‘ upright  (the  word)  ‘ to  (the  word)  ‘ between  (the  word)  ‘ strong 
(the  word)  ‘ grow  (the  fact)  that  the  deity  is  mentioned  in  the  middle  Pada, 
(the  fact)  that  the  atmosphere  is  referred  to,  that  which  has  Agni  twice, 
that  which  contains  (the  word)  ‘great’,  that  which  contains  a double 
invocation,  that  which  contains  (the  word)  ‘ again  ’,  the  present  tense,  that 
which  is  a symbol  of  the  second  day ; these  are  the  symbols  of  the  eighth 
•lay.  ‘Agni  for  you  the  god  in  union  with  the  flames’  is  the  Ajya'^  of  the 
eighth  day ; as  containing  Agni  twice,  on  the  eighth  day  it  is  a symbol  of 
the  eighth  day.  It  is  in  Tristubh ; this  set  of  three  days  has  the  Tristubh 
at  the  morning  pressing.  ‘ Were  not  they  who  were  made  great  with 
homage  ?,’  ‘ Those  rich  of  food,  wealth  gathering,  the  wise  one,’  ‘ The  dawns 
with  fair  days,  spotless  have  dawned,’  ‘ Guardians  infallible,  eager  envoys,’ 
‘ So  far  as  the  power  of  the  body,  so  far  as  the  might,’  ‘ To  you  two  at  the 
rising  of  the  sun  with  hymns,’  ‘ The  cow  milking  the  desire  of  the  ancient 
one,’  ‘To  our  prayers  come,  O Indra,  knowing,’  ‘Agni,  upright,  hath 
e.stablished  the  favour  of  the  bright  one’  and  ‘May  Sarasvati  for  us 
rejoicing  ’ are  the  Praiiga ; ® as  containing  (the  words)  ‘ to  ’,  ‘ between  ’,  an 
invocation  of  two  deities  and  ‘ upright  ’ on  the  eighth  day  it  is  a symbol  of 
the  eighth  day.  It  is  in  Tristubh ; this  set  of  three  days  has  the  Tristubh 
metre  at  the  morning  pressing.  ‘ Lord  of  every  man,’  ‘ Indra  is  the  Soma 
drinker  only,’  ‘ O Indra,  come  near,’  ‘ Rise  up,  O Brahmanaspati,’  ‘ Agni,  the 
leader,’  ‘Thou,  O Soma,  with  inspiration,’  ‘They  swell  the  waters,’  and 
‘ Sing  aloud  to  Indra  ’ are  the  continuation  * being  the  same  as  that  of  the 
second  day ; on  the  eighth  day  it  is  a symbol  of  the  eighth  day.  ‘ I praise 
great  Indra  in  whom  all  ’ is  the  hymn ; ® as  containing  (the  word)  ‘ great  ’ 
on  the  eighth  day  it  is  a symbol  of  the  eighth  day.  ‘ Even  from  great, 
O Indra,  these  that  approach  ’ is  the  hymn ; ® as  containing  (the  word) 
‘ great  ’ on  the  eighth  day  it  is  a symbol  of  the  eighth  day.  ‘ Drink  the 
Soma,  towards  which,  O dread  one,  thou  hast  penetrated  ’ is  the  hymn ; ^ as 
containing  (the  word)  ‘ great  ’,  in  ‘ The  cattle  stall,  being  greatly  lauded, 
0 Indra  ’ on  the  eighth  day,  it  is  a symbol  of  the  eighth  day.  ‘ Great  is 


* For  the  eighth  or  second  Chandoma  see 
KB.  xxvi.  11-13. 

RV.  vii.  3 ; A9S.  viii.  10.  1 ; 99s.  x.  8.  1. 

It  differs  in  detail  throughout. 

RV.  vii.  91.  1,  8;  90.  4;  91.  2,  4,  5;  65. 
1-3;  iu.  58.  1-3;  vii.  28.  1-3;  39.  1-3; 
9.5.  4-6;  A9S.  viii.  10.  1. 

31  [ho.s.  ss] 


« RV.  viii.  68.  6 ; 2.  4 ; 33.  5,  6 ; i.  40.  1,  2 ; 
iii.  20.  4 ; i.  41.  2 ; 64.  6 ; viii.  87.  1 
and  2. 

6 RV.  iii.  19 : A9S.  viii.  7.  22. 

« RV.  i.  169 ; A9S.  viii.  7.  22. 

’ RV.  vi.  17  ; A9S.  viii.  7.  22. 


V.  18 — ] 


[242 


The  Soma  Sacrifice 


Indra,  man-like,  spreading  over  mortals  ’ is  the  hymn ; ® as  containing  (the 
word)  ‘ great  ’ on  the  eighth  day  it  is  a symbol  of  the  eighth  day.  It  is  in 
Tristubh ; with  it  with  feet  supported  he  maintains  the  pressing ; thereby 
it  departs  not  from  its  place.  ‘ Him  sky  and  earth  of  one  mind  ’ is  the 
hymn ; ® as  containing  (the  word)  ‘ great  ’ in  ‘ When  he  went  displaying  his 
greatness,  his  power  ’ on  the  eighth  day  it  is  a symbol  of  the  eighth  day.  It 
is  in  Jagati;  Jagati  verses  support  the  midday  (pressing)  of  this  set  of  three 
days;  that  metre  is  a support  in  which  a Nivid  is  inserted;  therefore  he 
inserts  a Nivid  in  the  Jagati  verses.  Pairing  hymns  are  recited  in  Tristubh 
and  Jagati;  cattle  are  a pairing,  the  Chandomas  are  cattle;  (verily  they 
serve)  to  win  cattle.  Hymns  containing  (the  word)  ' great  ’ are  recited ; 
the  atmosphere  is  great ; (verily  they  serve)  to  obtain  the  atmosphere. 
Five  hymns  are  recited ; the  Pankti  has  five  Padas ; the  sacrifice  is  fivefold ; 
cattle  are  fivefold ; the  Chandomas  are  cattle ; (verily  they  serve)  to  win 
cattle.  ‘ Towards  thee,  O hero,  we  utter  praise  ’ and  ‘ Towards  thee  for  the 
first  drink’  are  the  Rathantara  as  Prstha^®  on  the  eighth  day.  ‘ What  he  hath 
won  ’ is  the  normal  inserted  verse.^^  In  ‘ Thee  we  invoke  ’ he  makes  to  follow 
the  basis  of  the  Brhat,  for  this  day  is  connected  with  the  Brhat  in  place. 
‘ Both  may  he  hear  for  us  ’ is  the  Pragatha  of  the  Saman  ; ‘ that  which  is 

lasting  and  that  which  was  yesterday  ’ (he  means) ; on  the  Brhat  day,  the 
eighth  day,  it  is  a symbol  of  the  eighth  day.  ‘ This  steed,  god  strengthened  ’ 
is  the  normal  Tarksya  **  (hymn). 

V.  19  (xxiii.  4).  ‘ Many  not  of  old  to  him’  is  the  hymn;^  as  containing 
(the  word)  ‘ great  ’in  ‘To  the  great,  the  hero,  impetuous,  eager  ’ on  the  eighth 
day  it  is  a symbol  of  the  eighth  day.  ‘ This  fame  for  thee,  0 bounteous 
one,  though  thy  greatness  ’ is  the  hymn  ; ^ as  containing  (the  word)  ‘ great  ’ 
on  the  eighth  day  it  is  the  symbol  of  the  eighth  day.  ‘ Thou  art  great, 
0 Indra,  who  by  thy  might’  is  the  hymn;^  as  containing  (the  word) 
‘ great  ’ on  the  eighth  day  it  is  a symbol  of  the  eighth  day.  ‘ Thou  art 
great,  O Indra ; to  thee  the  earth  ’ is  the  hymn ; * as  containing  (the  word) 
‘ great  ’ on  the  eighth  day  it  is  a symbol  of  the  eighth  day.  It  is  in 
Tristubh  ; with  it  with  feet  supported  he  maintains  the  pressing ; thereby  it 
departs  not  from  its  place.  ‘ Though  the  width  of  the  sky  is  outspread  ’ is 
the  hymn  ; ^ as  containing  (the  word)  ‘ great  ’ in  ‘ Not  Indra  in  greatness  ’ 


* IIV.  vi.  19 ; Ags.  vii.  9.  22. 

“ RV.  X.  113;  A^S.  vii.  9.  22;  it  precedes 
there  RV.  vi.  19. 

RV.  vii.  33.  22,  23  ; viii.  3.  7,  8 ; see  AB. 
iv.  29. 

u RV.  X.  74.  <5 ; see  AB.  iv.  29. 

RV.  vi.  46.  1 iind  2 ; see  AB.  iv.  31. 

RV.  viii.  61.  1 !ind  2;  see  AB.  iv.  31. 


RV.  X.  178;_AgS.  vii.  1.  IS. 

> RV.  vi.  32 ; AgS.  viii.  7.  23;  ggS.  x.  10.  6. 
Cf.  KB.  xxiii.  12,  13. 

’ RV.  X.  54  ; AgS.  viii.  7.  23 ; ggs.  x.  10.  6. 

’ RV.  i.  63  ; AgS.  viii.  7.  23 ; ggS.  x.  10.  6. 

« RV.  iv.  17  ; AgS.  viii.  7.  23  ; ggS.  x.  10.  6. 
*'  RV.  i.  56 ; AgS.  viii.  7.  23  : it  precedes 
RV.  iv.  17  tljero  ; not  in  ggS. 


243] 


The  Chandomas — Eighth  Dag  [v.  19 

oa  the  eighth  day  it  is  a symbol  of  the  eighth  day  It  is  in  Jagati ; 
Jagati  verses  support  the  midday  (pressing)  of  this  set  of  three  days ; that 
metre  is  a support  in  which  a Nivid  is  inserted  ; therefore  he  inserts  a Nivid 
in  the  Jagati  verses.  Pairing  hymns  are  recited,  in  Tristubh  and  in  Jagati ; 
cattle  are  a pairing,  the  Chandomas  cattle  ; (verily  they  serve)  to  win  cattle. 
Hymns  containing  (the  word)  ‘ great  ’ are  recited  ; the  atmosphere  is  great ; 
(verily  they  serve)  to  obtain  the  atmosphere.  Two  sets  of  five  hymns  are 
recited ; the  Pahkti  has  five  Padas ; the  sacrifice  is  fivefold ; cattle  are 
fivefold ; the  Chandomas  are  cattle ; (verily  they  serve)  to  win  cattle.  They 
are  separate,  five  in  one  set,  five  in  the  other ; they  make  up  ten  ; the  Viraj 
is  a set  of  ten ; the  Viraj  is  food ; cattle  are  food,  the  Chandomas  cattle ; 
(verily  they  serve)  to  win  cattle.  ‘Let  each  man  of  the  god  that  leadeth,’ 
‘ That  desirable  of  Savitr  ’ and  ‘ God  of  all,  lord  of  the  good  ’ are  the  strophe 
and  antistrophe  of  the  Vai9vadeva.®  On  the  Brhat  day,  the  eighth  day,  it 
is  a symbol  of  the  eighth  day.  ‘ The  golden-handed  to  aid  ’ is  (the  triplet) 
to  Savitr  ; as  containing  (the  word)  ‘ upright  ’ on  the  eighth  day  it  is 
a symbol  of  the  eighth  day.  ‘ May  the  two  great  ones,  sky  and  earth,  for 
us  ’ is  (the  triplet)  to  sky  and  earth , ® as  containing  (the  word)  ‘ great  ’ on 
the  eighth  day  it  is  a symbol  of  the  eighth  day.  ‘ Youthful  the  parents 
again  ’ is  (the  triplet)  to  the  Rbhus ; ® as  containing  (the  word)  ‘ again  ’ on 
the  eighth  day  it  is  a symbol  of  the  eighth  day.  He  recites  (verses)  of  two 
Padas,^°  ‘ These  worlds  let  us  subject  ’ ; man  has  two  feet,  cattle  four  feet ; 
the  Chandomas  are  cattle ; (verily  they  serve)  to  win  cattle.  In  that  he 
recites  (verses)  of  two  Padas,  verily  thus  he  makes  the  sacrificer  with  two 
feet  to  find  support  among  four-footed  cattle.  ‘ The  great  aid  of  the  gods  ’ 
is  (the  hymn)  to  the  All-gods ; as  containing  (the  word)  ‘ great  ’ on  the 
eighth  day  it  is  a symbol  of  the  eighth  day.  These  are  Gayatri  verses; 
this  set  of  three  days  has  the  Gayatri  at  the  third  pressing.  ‘ The  righteous, 
belonging  to  all  men  ’ is  the  beginning  of  the  Agnimaruta ; as  containing 
(the  word)  ‘great’  in  ‘ Agni,  of  all  men,  the  great’  on  the  eighth  day  it  is  a 
symbol  of  the  eighth  day.  ‘ The  sporting  troop  of  the  Maruts  ’ is  (the  hymn) 
to  the  Maruts ; as  containing  (the  word)  ‘ grow  ’ in  ‘ With  the  taste  of  the 
sap  it  grew  great  ’ on  the  eighth  day  it  is  a symbol  of  the  eighth  day.  ‘ To 
Jatavedas  let  us  pour  the  Soma’  is  the  normal  (verse)  to  Jatavedas.** 


« RV.  V.  50.  1 ; 82.  7,  8 ; see  AB.  iv.  32. 

’ RV.  i.  22.  0-7 ; AgS.  viii.  10.  2 ; x. 
10.  7. 

•*  RV.  i.  22.  13-15 ; A^S.  viii.  10.  2 ; ^gs.  x. 
10.  7. 

» RV.  i.  20.  4-6  ; AgS.  viii.  10.  2 ; ggS.  x. 
10.  7. 


lo  RV.  X.  157  ; ggS.  x.  10.  7 ; AgS.  viii.  7.  24. 
» RV.  viii.  83;  AgS.  viii.  10.  2;  ggS.  x. 
10.  7. 

12  In  AgS.  viii.  10.  3 ; ggS.  x.  10.  8. 

IS  RV.  i.  37  ; AgS.  viii.  10.  3. 
i<  RV.  i.  99. 1 ; AgS.  vii.  1.  14. 


V.  19 — ] 


[244 


/ 


The  Soma  Sacrifice 

‘ O Agni,  be  kind ; thou  art  great  ’ is  (the  hymn)  to  Jatavedas ; as 
containing  (the  word)  ‘ great  ’ on  the  eighth  day  it  is  a symbol  of  the  eighth 
day.  These  are  Gayatri  verses;  this  set  of  three  days  has  the  Gayatn 
metre  at  the  third  pressing. 


ADHYAYA  IV 

The  Chctndomas  {co7itinued) , 

V.  20  (xxiv.  1).  That  ^ which  has  the  same  endings  is  a symbol  of  the 
ninth  day  ; for  the  ninth  day  is  a repetition  of  the  third  day.  That  which 
contains  (the  word)  ‘ horse  (the  word)  ‘ end  that  which  is  repeated,  that 
which  is  alliterated,  that  which  contains  (the  word)  ‘ stay  (the  word)  ‘ sur- 
pass (the  word)  ‘ three  that  which  is  a symbol  of  the  end,  (the  fact)  that 
the  deity  is  mentioned  in  the  last  Pada,  (the  fact)  that  yonder  world  is 
referred  to,  that  which  contains  (the  word)  ‘ pure  ’,  (the  word)  ‘ true  (the 
word)  ‘ dwell  ’,  (the  word)  ‘ gone  ’,  (the  word)  ‘ dwelling  ’,  the  past  tense,  that 
which  is  a symbol  of  the  third  day  ; these  are  the  symbols  of  the  ninth  day. 

‘ We  have  gone  with  great  praise  to  the  youngest  ’,  is  the  Ajya  ^ of  the  ninth 
day ; as  containing  (the  word)  ‘ gone  ’ on  the  ninth  day  it  is  a symbol  of  the 
ninth  day.  It  is  in  Tristubh ; this  set  of  three  days  has  the  Tristubh 
metre  at  the  morning  pressing.  ‘ Forward  to  thee  the  pure  are  offered 
boldly  ’,  ‘ They  perceiving  with  true  mind  ’,  ‘ Dwelling  in  the  sky,  from  the 
atmosphere,  on  the  earth  ’,  ‘ Come  hither  to  us  with  all  boons,  O Acvins  ’, 

‘ The  Soma,  O Indra,  is  pressed  for  thee  ’,  ‘ The  Brahmans,  the  Angirases,  will 
attain  ’,  ‘ Sarasvati  pious  men  invoke  ’,  ‘ Hither  to  us  from  the  sky,  from 
the  great  mountain’  and  ‘0  Sarasvati  lead  us  to  prosperity’  are  the  Praiiga'* ; 
as  containing  (the  words)  ‘ pure  ’,  ‘ true  ’,  ‘ dwell  ’,  ‘ gone  ’,  and  ‘ house  ’, 
on  the  ninth  day  it  is  a symbol  of  the  ninth  day.  It  is  in  Tristubh  ; this  set 
of  three  days  has  the  Tristubh  metre  at  the  morning  pressing.  ‘ Him  for 
great  gain  ’,  ' Three  Soma  draughts  for  Indra  ’,  ‘ O Indra,  come  near  ’ 
‘ Forward  now  Brahmanaspati  ’,  ‘ Agni,  the  leader  ’,  ‘ Thou,  O Soma,  with 
inspiration ’,  ‘ They  swell  the  waters ’,  and  ‘No  one  the  chariot  of  Sudas  ’ 
are  the  continuation  *,  being  the  same  as  that  of  the  third  day ; on  the  ninth 
day  it  is  a symbol  of  the  ninth  day.  ‘ Let  Indra  drink  whose  Soma,  hail ! ’ 

« RV.  iv.  9 ; Ags.  viii.  10.  3.  42.  1-3  ;_x.  17.  7-9;  v.  43.  11-13  ; vi.  «1. 

* For  the  ninth  day  seo  KB.  xxvi.  14-17.  14-lG  ; A^S.  viii.  11.  1 ; 99^* 

* RV.  vii.  12  ; A^S.  viii.  11.  1 ; 99S.  x.  11.  1 < RV.  viii.  6R  7-9 ; 2.  7-9  ; 63.  6,  6 ; i.  40.  5, 

with  variants  throughout.  6;  iii.  20.  4 ; i.  91.  2;  04.  (> ; vii.  32.  10. 

5 RV.  vii.  90.  1,5;  64.  1 ; 70.  1-3  ; 29.  1-3  ; See  AB.  v.  1. 


245] 


[ — V.  21 


The  Chandomas — 2^mth  Day 


is  the  hymn  ® ; the  call  of  Hail ! is  the  end ; the  ninth  day  is  the  end  ; on 
the  ninth  day  it  is  a symbol  of  the  end.  ‘ Let  him  say  the  Saman,  spring- 
ing forth  as  of  a bird  ’ is  the  hymn  ® ; (containing)  ‘ Let  us  sing  that  which 
beconieth  heavenlike  ’ ; the  heaven  is  the  end  ; the  ninth  day  is  the  end  ; 
on  the  ninth  day  it  is  a symbol  of  the  ninth  day.  ‘ Stand  on  the  steeds 
being  yoked  to  the  chariot  ’ is  the  hymn  ’’ ; standing  is  the  end  ; the  ninth 
day  is  the  end ; on  the  ninth  day  it  is  a symbol  of  the  ninth  day.  ‘ Those 
of  many  a poet  ’ is  the  hymn  *,  (containing)  ‘ The  hymns  him  that  standeth 
on  the  chariot  ’ ; standing  is  the  end  ; the  ninth  day  is  the  end ; on  the 
ninth  day  it  is  a symbol  of  the  ninth  day.  That  is  in  Tristubh  ; with  it 
with  its  feet  supported  he  maintains  the  pressing ; thereby  it  departs  not 
from  its  place.  ‘ Sing  ye  forth  to  the  glad  one  the  song  rich  in  food  ’ is  the 
hymn  ® ; as  having  the  .same  endings  on  the  ninth  day  it  is  a symbol  of  the 
ninth  day.  It  is  in  Jagati  ; Jagati  verses  support  the  midday  (pressing)  of 
this  set  of  three  days;  that  metre  is  a support  in  which  a Nivid  is  in.serted  ; 
therefore  he  inserts  a Nivid  in  the  Jagati  verses.  Pairing  hymns  are  recited, 
in  Tristubh  and  in  Jagati ; cattle  are  a pairing ; the  Chandomas  are  cattle'; 
(verily  they  serve)  to  win  cattle.  Five  hymns  are  recited  ; the  Pankti  has 
five  Padas ; the  sacrifice  is  fivefold  ; cattle  ai'e  fivefold  ; the  Chandomas  are 
cattle ; (verily  they  serve)  to  win  cattle.  ‘ Thee  we  invoke  ’ and  ‘ Do  thou 
come  to  the  worshipper  ’ are  the  Brhat  as  Ppstha  on  the  ninth  day.  ‘ What 
he  hath  won  ’ is  the  normal  inserted  verse.^^  In  ‘ Towards  thee,  O hero,  we 
utter  praise  ’ he  makes  to  follow  the  basis  of  the  Rathantara,  for  this  day 
is  connected  with  the  Rathantara  in  place.  ‘ O Indra,  threefold  protection  ’ 
is  the  Pragatha  of  the  Silman  ; as  containing  (the  word)  ‘ three  ’ on  the 
ninth  day  it  is  a symbol  of  the  ninth  day.  ‘ This  steed,  god  strengthened  ’ 
is  the  normal  Tarksya  (hymn). 

V.  21  (xxiv.  2).  ‘ In  thee  from  of  old  the  songs  have  gone  together, 
O Indra  ’ is  the  hymn  ^ ; as  containing  (the  word)  ‘ gone  ’ on  the  ninth  day  it 
is  a symbol  of  the  ninth  day.  ‘ When  shall  our  prayers  dwell  in  the  chariot  ’ 
is  the  hymn  ^ ; as  containing  (the  word)  ‘ dwell  ’ it  is  a symbol  of  the  end  ; 
having  gone  to  the  end  he  dwells  as  it  were ; on  the  ninth  day  it  is  a 
symbol  of  the  ninth  day.  ‘ May  the  true  one  come  hither,  the  generous,  he 
of  the  Soma  lees  ’ is  the  hymn®;  as  containing  (the  word)  ‘true’  on  the 


* RV.  iii.  50 ; A^S.  viii.  7.  23. 

‘ RV.  i.  173 ; A^S.  viii.  7.  23 ; ggs.  x.  11.  6. 
’ RV.  iii.  35  ; A9S.  viii.  7.  23  ; 99S.  x.  11.  6. 
« RV.  vi.  21  ; A^S.  viii.  7.  23. 

® RV.  i.  101  ; A 9s.  viii.  7.  23  : it  precedes 
RV.  vi.  21  there  ; 9?®- 
RV.  vi.  46.  1,  2 ; viii.  61.  7,  8;  see  AB.  iv. 
31. 


RV.  X.  74.  6 ; see  AB.  iv.  29. 

RV.  vii.  32.  22  and  23  ; see  AB.  iv.  29. 

RV.  vi.  46.  9 and  10  ; see  AB.  v.  1. 

RV.  X.  178  ;_A9S.  vii.  1.  13. 

1 RV.  vi.  34  ; A9S.  viii.  7.  24.  Cf.  KB.  xxvi. 
16,  17. 

® RV.  vi.  35  ; A9S.  viii.  7.  24. 
s RV.  iv,  16 ; A9S.  viii.  7.  24  ; 99S.  x.  11.  17. 


V,  21 — ] 


The  Soma  Sacrifice  [246 

ninth  day  it  is  a symbol  of  the  ninth  day.  ‘ That  highest  power  of  thine 
is  on  high  ’ is  the  hymn  ^ ; the  highest  is  the  end  ; the  ninth  day  is  the  end  ; 
on  the  ninth  day  it  is  a symbol  of  the  end.  It  is  a Tristubh  ; with  it  with 
feet  supported  he  maintains  the  pressing ; verily  it  departs  not  from  its 
place.  ‘ I am  the  first  lord  of  wealth  ’ is  the  hymn  ® (containing  the  words) 
‘ I win  wealth  of  every  man  ’ ; what  is  won  is  the  end  ; the  ninth  day  is  the 
end ; on  the  ninth  day  it  is  a symbol  of  the  ninth  day.  It  is  in  Jagatl ; 
Jagati  verses  support  the  midday  pressing  of  this  set  of  three  days ; that 
metre  is  a support  in  which  a Nivid  is  inserted  ; therefore  he  inserts  a 
Nivid  in  the  Jagati  verses.  Pairing  hymns  are  recited,  in  Tristubh  and  in 
Jagati;  cattle  are  a pairing;  theChandomas  are  cattle;  (verily  they  serve) 
to  win  cattle.  Two  sets  of  five  hymns  are  recited ; the  Pankti  has  five 
Padas ; the  sacrifice  is  fivefold ; cattle  are  fivefold ; the  Chandomas  are 
cattle;  (verily  they  serve)  to  win  cattle.  They  are  separate,  five  in  one 
set,  five  in  the  other ; they  make  up  ten ; the  Viraj  is  a set  of  ten ; the 
Viraj  is  food ; cattle  are  food ; the  Chandomas  are  cattle ; (verily  they 
serve)  to  win  cattle.  ‘ That  of  Savitr  we  choose  ’ and  ‘ To-day  for  us,  0 god 
Savitr  ’ are  the  strophe  and  antistrophe  of  the  Vai9vadeva  ® ; on  the  Rath- 
antara  day,  the  ninth  day,  it  is  a symbol  of  the  ninth  day.  ‘ The  evening 
hath  come  ’ is  (the  triplet)  to  Savitr '' ; what  has  gone  is  the  end ; the  ninth 
day  is  the  end ; on  the  ninth  day  it  is  a symbol  of  the  ninth  day  ; ‘ Forward 
towards  you  mightily  sky  and  earth  ’ is  (the  triplet)  to  sky  and  earth  ® ; as 
containing  (the  word)  ‘ pure  ’ in  ‘ To  the  pure  the  praises  ’ on  the  ninth  day 
it  is  a symbol  of  the  ninth  day.  ‘ Let  Indra  give  for  sap  to  us  ’ and  ‘ Give 
ye  jewels  ’ are  (the  triplet)  to  the  Rbhus  ® ; as  containing  (the  word)  ‘ three  ’ 
in  ‘ Three  sevens  to  the  presser  ’ on  the  ninth  day  it  is  a symbol  of  the 
ninth  day.  He  recites  (verses)  of  two  Padas  ‘ Brown  is  one,  active, 
bounteous,  youthful  ’ ; man  has  two  feet,  cattle  four  feet  ; the  Chandomas 
are  cattle ; (verily  they  serve)  to  win  cattle ; in  that  he  recites  (verses)  of 
two  Padas,  verily  thus  he  makes  the  sacrificer  with  two  feet  find  support 
in  four-footed  cattle.  ‘ That  are  three  over  thirty  ’ is  (the  hymn)  to  the 
All-gods  ; as  containing  (the  word)  ‘ three  ’ on  the  ninth  day  it  is  a 
symbol  of  the  ninth  day.  These  are  Gayatri  verses  ; this  set  of  three  days 
has  the  Gayatri  metre  at  the  third  pressing.  ‘ Vai9vrinara,  to  our  aid  ’ is  the 
beginning  of  the  Agnimaruta  (containing)  ‘ Let  him  come  hither  from 

* RV.  i.  103  ; AgS.  viii.  7.  24 ; g^S.  x.  11.  17.  *>  RV.  viii.  93.  34  ; i.  20.  7 and  8 ; AgS.  viii. 

RV.  X.  48;  AgS.  viii.  7.  24  : it  precedes  11.3;  ggS.  x.  11.  8. 

RV.  i.  103  here ; ggS.  x.  11.  7.  RV.  viii.  29  ; IgS.  viii.  7.  24  ; ggs.  x. 

» RV.  V.  82.  1-3 ; 4-6 ; see  AB.  iv.  30.  11.  8. 

’’  See  above  AB.  v.  13  ; AgS.  viii.  11.  3.  RV.  viii.  28;  AQS.  viii.  11.3  ; ggS.  x.  11  .8. 

8 RV.  iv.  56.  6-7  ; IgS.  viii.  11.  3 ; ggS.  x.  See  AgS.  viii.  11.  4;  AV.  vi.  35.  1 : TS.  i. 

11.  8.  6.  11.  1 and  its  parallels. 


[ — V.  22 


247]  The  Chandomas — Ninth  Day 

afar  ’ ; from  afar  is  the  end  ; the  ninth  day  is  the  end ; on  the  ninth  day 
it  is  a symbol  of  the  end.  ‘ 0 Maruts  in  whose  dwelling  ’ is  the  hymn 
to  the  Manits ; as  containing  (the  word)  ‘ dwell  ’ it  is  a symbol  of  the  end  ; 
having  gone  to  the  end  he  dwells  as  it  were;  on  the  ninth  day  it  is  a 
symbol  of  the  ninth  day.  ‘ To  Jatavedas  let  us  pour  the  Soma  ’ is  the 
normal  (verse)  to  Jatavedas  ‘ Forward  to  Agni,  move  your  speech  ’ is 
(the  hymn)  to  Jatavedas  ; as  having  the  same  endings  in  the  ninth  day 
it  is  a symbol  of  the  ninth  day.  ‘ May  he  convey  us  beyond  our  foes,  may 
he  convey  us  beyond  our  foes  ’ he  recites  ; in  the  set  of  nine  nights  much 
is  done  that  is  forbidden  ; verily  (this  serves)  for  atonement.  In  that  he 
recites  ‘ May  he  convey  us  beyond  our  foes ; may  he  convey  us  beyond 
our  foes’,  verily  thus  he  releases  them  from  all  sin.  These  are  Gayatrl 
verses ; this  set  of  three  days  has  the  Gayatri  metre  at  the  third  pres.sing. 


llie  Tenth  Day. 

V.  22  (xxiv.  3).  They  ^ perform  the  Prsthya  Sadaha.  As  is  the  mouth,  so 
is  the  Prsthya  Sadaha ; as  within  the  mouth  are  the  tongue,  palate,  and  teeth, 
so  are  the  Chandomas ; now  that  by  which  he  makes  speech  distinct,  by 
which  he  discerns  sweet  and  not  sweet,  is  the  tenth  day.  As  the  two 
nostrils,  so  the  Prsthya  Sadaha,  as  that  within  the  nostrils,  so  the  Chan- 
domas ; now  that  by  which  he  discriminates  scents  is  the  tenth  day.  As  is 
the  eye,  so  is  the  Prsthya  Sadaha ; as  the  black  within  the  eye,  so  the  Chan- 
domas ; now  the  pupil,  by  which  he  sees,  is  the  tenth  day.  As  is  the  ear, 
so  is  the  Prsthya  Sadaha ; as  what  is  within  the  ear,  so  the  Chandomas ; 
now  that  by  which  he  hears  is  the  tenth  day.  The  tenth  day  is  prosperity ; 
they  attain  prosperity  who  perform  the  tenth  day  (rite).  Wherefore  the 
tenth  day  is  one  on  which  corrections  are  not  to  be  made  (thinking)  ‘ Let  us 
not  speak  ill  ^ of  prosperity  ’,  for  it  is  unwise  to  speak  ill  of  a superior. 
They  creep  thence,  they  purify  themselves,  they  enter  the  hut  of  the  wives ; 
of  those  he  who  knows  this  libation  should  say  ‘ Hold  ye  on  to  one  another  ’. 
He  should  offer  with  ‘ Here  stay,  stay  ye  here ; here  be  support,  here  self 
support ; 0 Agni ; vat ! Hail ! vdt ! ’ In  that  he  says  ‘ Here  stay  ’ he 


» RV.  i.  86;  A^S.  viii.  11.  4;  g^S.  x.  11.  9. 
» RV.  i.  99.  1 ; AgS.  vii.  1.  14. 

15  RV.  X.  187  ; AgS.  viii.  11.  4. 

16  In  each  verse  of  RV.  x.  187. 

1 AB.  V.  22-28  and  KB.  xxvii.  deal  with  the 
tenth  day  following  the  nine  (Chandomas 
and  Prsthya  Sadaha) ; for  the  day,  cf. 
ggS.  X.  " 13-21  ; BgS.  xvi.  6-9;  Apgs. 


xxi.  9-12  ; AgS.  viii.  12.  10-13.  2 for  the 
rites  here  prescribed ; for  the  avivdkya 
character  see  TS.  vii.  3.  1.  1 ; BgS.  xvi. 
6 ; ApgS.  xxi.  9. 

^ Hang,  contra  Sayana,  translates  ‘ we 
shall  not  bespeak  (the  goddess  of) 
wealth.’ 


V.  22—] 


The  Soma  Sacrifice 


[248 


makes  them  stay  in  this  world  ; in  that  he  says  ‘ Stay  ye  here  ’ he  makes 
offspring  stay  in  them.  In  that  he  says  ‘ Here  be  support ; here  self-support 
verily  thus  he  confers  speech  and  offspring  upon  the  sacrificers.  The 
Rathantara  is  ‘ 0 Agni,  vat ! the  Brhat  is  ‘ Hail ! vat  The  Brhat  and 
Rathantara  are  a pairing  of  the  gods ; verily  thus  by  a pairing  of  the  gods 
they  win  a pairing ; by  a pairing  of  the  gods  they  are  propagated  in  pair- 
ings ; (therefore  this  serves)  for  propagation  ; he  is  propagated  with  offspring 
and  cattle  who  knows  thus.  They  creep  thence  ; they  purify  themselves ; 
they  go  to  the  Agnidh’s  altar ; of  them  he  who  knows  this  libation  should 
say  ‘ Hold  ye  on  to  one  another  He  should  offer  with  ® 

‘ Sending  the  sucking  calf  (to  its  mother), 

Himself  a sucking  calf  sucking  his  mother, 

Increase  of  wealth,  sap,  and  strength 
May  he  support  in  us ; hail ! ’ 

Increase  of  wealth,  sap  and  strength  he  wins  for  himself  and  the  sacrificers 
when  one  knowing  thus  offers  this  libation. 

V.  23  (xxiv.  4)  They  creep  thence  ; they  go  to  the  Sadas;  the  other  priests 
creep  out  severally  according  to  their  wont ; the  Udgatrs  creep  together. 
They  chant  to  the  verses  of  the  serpent  queen.  The  serpent  queen  is  this 
(earth),  for  this  (earth)  is  the  queen  of  what  creeps  ; this  (earth)  in  the 
beginning  was  bare ; she  saw  this  spell  ^ ‘ The  dappled  bull  hath  come  ’ ; 
this  dappled  colour,  of  various  forms,  entered  her;  whither  she  desired, 
whatever  there  is  here,  plants,  birds  all  fonns  (entered  her).  The  dappled 
colour  enters  him  with  various  forms,  whatever  he  desires  who  knows  thus. 
With  mind  he  utters  the  prelude,  with  mind  he  sings,  with  mind  he 
responds ; with  voice  he  recites.  Speech  and  mind  are  a pairing  of  the 
gods,  verily  thus  with  a pairing  of  the  gods  they  win  a pairing, 
by  a pairing  of  the  gods  they  are  propagated  in  pairings ; (verily  it 
serves)  for  propagation ; he  is  propagated  with  offspring  and  cattle  who 
knows  thus.  Then  the  Hotr  recites  ^ the  Four  Hotrs ; verily  thus  he  accom- 
panies in  recitation  the  song.  The  Four  Hotrs  are  the  sacrificial,  secret 
name  of  the  gods ; in  that  the  Hotr  recites  tlie  Four  Hotrs,  verily  thus  he 
reveals  the  sacrificial,  secret  name  of  the  gods  ; that  revealed  reveals  him. 
He  is  revealed  who  knows  thus,  ‘ That  Brahman,  to  whom,  though  learned, 
fame  does  not  come  ’,  he  used  to  say,  ‘ having  gone  into  the  wild  should 
gather  a bunch  of  Darbha  grass,  points  upward,  and,  placing  to  his  right 

’ Cf.  VS.  viii.  51.  In  both  cas-os  the  A^S.  26.  Cf.  KB.  xxvii.  4 ; ^B.  iv.  6.  9.  17. 

viii.  13.  1 and  2 merely  has  juArah"  and  * Cf.  below  AB.  v.  26.  Vydcaks  means  ‘ ex- 
NariVyana  says  that  tliis  or  the  Sutra  pound  ’ and  the  word  has  now  a special 

mode  may  be  adopted.  propriety  in  its  double  force.  See  A^S. 

‘ RV.  X.  189  ; A9S.  viii.  18.  3-6  ; 99S.  x.  18.  viii.  18.  6 -9  ; 99s.  x.  18.  27  and  16. 


249] 


I — V.  25 


The  Tenth  Day 

a Brahman,  recite  the  Four  Hotrs;  the  Four  Hotrs  are  the  sacrificial,  secret 
name  of  the  gods ; if  he  were  to  recite  the  Four  Hotrs,  he  thus  reveals  the 
sacrificial,  secret  name  of  the  gods ; that  revealed  reveals  him  ; he  is  revealed 
who  knows  thus.’ 

V.  24  (xxiv.  5)  Then  ^ they  together  lay  hold  of  an  Udumbara  (branch) 
with  ‘ Sap  and  strength  I lay  hold  of  The  Udumbara  is  strength  and 
proper  food.  In  that  the  gods  distributed  sap  and  strength,' thence  the 
Udumbara  came  into  being.  Therefore  thrice  in  a year  it  ripens.  Thus 
in  that  they  lay  hold  together  of  the  Udumbara  (branch),  verily  thus  they 
lay  hold  together  on  sap  and  strength.  They  restrain  their  speech ; the 
sacrifice  is  speech  ; verily  thus  they  restrain  the  sacrifice.  They  suppress 
the  day;  the  world  of  heaven  is  the  day;  verily  thus  they  press  down 
the  world  of  heaven.  They  should  not  utter  speech  by  day  ; if  they  were 
to  utter  speech  by  day  they  would  leave  the  day  over  to  a rival.  They 
should  not  utter  speech  by  night ; if  they  were  to  utter  speech  by  night, 
they  would  leave  the  night  over  to  a rival ; let  the  sun  be  half  set ; then 
should  they  utter  speech  ; so  much  only  of  space  do  they  leave  over  to  a 
rival.  Or  rather,  when  the  sun  is  set,  should  they  utter  speech ; verily 
thus  they  make  the  rival  who  detests  them  have  the  darkness  jis  his  portion. 
Having  gone  round  the  Ahavaniya  should  they  utter  speech ; the  Ahavaniya 
is  the  sacrifice,  the  Ahavaniya  the  world  of  heaven ; verily  thus  by  the 
sacrifice  as  the  world  of  heaven  they  go  to  the  world  of  heaven.  With 
‘ What  we  have  done  here  defective, 

What  we  have  done  in  excess. 

To  Prajapati  the  father 
Let  that  go.’ 

they  utter  speech.  Through  Prajapati  are  offspring  born  ; Prajapati  is  the 
support  of  what  is  defective  and  excessive  ; them  neither  defect  nor  excess 
harms.  To  Prajapati  they  transfer  defect  and  excess  who  knowing  thus 
utter  speech  with  this  (verse).  Therefore  those  who  know  thus  should 
utter  speech  with  this  (verse) 

V.  25  (xxiv.  6)  ‘ O Adhvaryu  ’ he  calls  when  about  to  speak  out  in  the 
Four  Hoti^.  This  is  the  form  of  the  Call.  ‘ Yes,  O Hotr ; be  it  so,  0 Hotr  ’ 
is  the  response  of  the  Adhvaryu  at  each  pause  in  the  ten  sentences.^ 

‘ Their  offering  spoon  was  thought. 

(Their)  butter  was  intelligence. 

(Their)  altar  was  speech. 

' Cf.  TS.  vi.  6.  11.  6.  Anup.  iii.  12  ; L9S.  iii.  v.  25.  ' This  is  part  of  the  Caturhotr ; see  A^S. 

1.  13.  For  this  passage  cf.  KB.  xxvi.  5.  viii.  13.  10;  99®.  x.  15.  5-7,  where  the 

* For  the  ritual  see  A9S.  viii.  13.  22-26  ; Mantra  differs.  Here  it  is  corrupt. 

99s.  X.  21.  6 seq.  ; B9S.  xvi.  9. 

32  [h.o-s.  js] 


V.  25 — 1 


[260 


The  Soma  Sacrifice 

(Their)  strew  was  learning. 

(Their)  Agni  was  insight. 

(Their)  Agnidh  was  knowledge. 
(Their)  oblation  was  breath. 
(Their)  Adhvaryu  was  the  Saman. 
(Their)  Hotr  was  Vacaspati. 
(Their)  Upavaktr  was  mind. 

They  drew  this  cup  (with) 


“ O Vacaspati,  O worshipper,  0 name.  Let  us  worship  thy  name.  Do  thou 
worship,  with  our  name  go  to  the  sky.  That  prosperity  with  which  the  gods 
with  Prajapati  as  householder  prepared,  that  prosperity  shall  we  attain.”  ’ 


Then  he  runs  over  the  Bodies  of  Prajapati  and  the  riddle. 

‘ Eater  of  food  and  mistress  of  food  ’ : the  eater  of  food  is  Agni ; the 
mistress  of  food  Aditya. 

‘ The  fair  and  the  beautiful  ’ : the  fair  is  Soma,  the  beautiful  is  cattle. 

‘The  unresting  and  the  fearless’:  the  unresting  is  Vayu, for  he  never 
rests ; the  fearless  is  death,  for  all  fear  it. 

‘ The  unattained  and  the  unattainable  ’ : the  unattained  is  the  earth ; the 
unattainable  is  the  sky. 

‘ The  unattackable  and  the  irresistible  ’ : the  unattackable  is  Agni ; the 
irresistible  is  Aditya. 

‘ That  which  has  no  prius  and  no  rival  ’ : that  which  has  no  prius  is 
mind ; that  which  has  no  rival  is  the  year. 

These  are  the  twelve  Bodies  of  Prajapati ; this  is  the  whole  of  Prajapati, 
thus  the  whole  of  Prajapati  he  obtains  on  the  tenth  day. 

Then  they  say  the  riddle^. 

‘ “Agni  is  the  householder  ” some  say  : he  is  the  householder  of  the  world. 

“Vayu  is  the  householder  ” some  say:  he  is  the  householder  of  the  atmo- 
sphere. 

“ He  who  gives  heat  yonder  is  the  householder  ” some  say : he  is  the  lord,  the 
seasons  are  the  house.  The  householders  prosper,  the  sacrificers  prosper,  for 
whom  there  is  as  householder  one  knowing  the  god  as  householder.  The  house- 
holder smites  away  evil,  the  sacrificers  smite  away  evil  for  whom  there  is  as 
householder  one  knowing  the  god  who  most  effectively  has  smitten  away  evil.” 
0 Adhvaryu  we  have  won®.’ 


* For  the  riddle  here  cf.  KB.  icxvii.  6 ; A^S. 
viii.  13.  14  ; 99®.  x.  20 ; for  the  bodies 
of  Prnjapati  see  KB.  xxvii.  5 ; A9S.  viii. 
18.  13;  99®' 

elaborate).  Both  seem  called  Brahmodya 
in  9B.  iv.  6.  9.  20  ; cf.  PB.  iv.  9.  14  ; K9S. 


xii,  4.  21  ; Eggeliug,  SB£.  xxvi.  452, 
453  ; Ap9S.  xxi.  12  takes  the  view  of 
PB.  unfavourable  to  Prajapati. 

® This  is  used  as  Yajya  ; see  A9S.  viii.  13. 
15,  16. 


251] 


'The  Agnihotra 


[ — V.  27 


ADHYAYA  V 

'Hie  Agnihotra. 

V.  26  (xxv.  1)  ‘ Take^  out  the  Ahavaniya’  he  says  on  the  afternoon;  what- 
ever prood  he  does  on  the  day,  verily  thus,  by  taking  it  out  and  bringing 
forward,  he  places  in  security.  ‘ Take  out  the  Ahavaniya  ’ he  says  on  the 
morning  ; whatever  he  does  well  by  night  verily  thus,  by  taking  it  out  and 
bringing  it  forward,  he  places  in  security.  The  Ahavaniya  is  the  sacrifice, 
the  Ahavaniya  the  world  of  heaven  ; verily  thus  in  the  sacrifice  as  the 
world  of  heaven,  he  places  the  world  of  heaven  who  knows  thus.  He  who 
knows  the  Agnihotra  as  connected  with  the  All-gods,  of  .sixteen  parts,  and 
finding  support  in  cattle,  prospers  with  the  Agnihotra,  as  connected  with  the 
All-gods,  of  sixteen  parts,  and  finding  support  in  cattle.  When  in  the  cow, 
it  is  Rudra’s  ^ ; when  allowed  to  drop,  it  is  Vayu’s  ; when  being  milked,  it  is 
the  Alvin’s ; when  milked,  it  is  Soma’s  ; when  put  on  the  fire,  it  is  Varuna’s ; 
when  swelling  up,  it  is  Piisan’s  ; when  poui’ing  over,  it  is  the  Maruts’ ; when 
bubbling,  it  is  the  All-gods’ ; when  covered  with  a film,  it  is  iMitra’s ; when 
removed,  it  is  sky  and  earth’s  ; when  it  is  ready  (for  the  Hotr),  it  is 
Savitr’s  ; when  it  is  being  taken  (for  the  oblation),  it  is  Vi.snu’s  ; when  put 
(on  the  altar),  it  is  Brhaspati’s ; the  first  libation  is  for  Agni ; the  next  for 
Prajapati ; the  offering  is  Indra’s.  This  is  the  Agnihotra,  connected  with 
the  All-gods,  of  sixteen  parks,  and  finding  support  in  cattle.  With  the 
Agnihotra,  as  connected  with  the  All-gods,  of  sixteen  parts  and  finding 
support  in  cattle  he  prospei*s  who  knows  thus. 

V.  27  (xxv.  2)  (They  ask)  ‘ If  the^  Agnihotra  cow,  when  united  (with  its 
calf)  and  being  milked  sits  down,  what  is  the  expiation  then  ? ’ He  should 
address  it  with 

‘ That  from  fear  of  which  thou  dost  sit  down 
Thence  give  us  security  ; 

Guard  all  our  cattle ; 

Homage  to  Rudra,  the  bountiful.’ 

He  should  make  her  rise  with  ^ 


^ AB.  V.  26-31  and  KB.  ii.  deal  with  the 
Agnihotra.  Cf.  A^S.  iii.  11. 

- Cf.  9®-  5.  3.  5 : samudantam  is  found  in 

A^S.  ii.  3.  8;  TB.  ii.  1.  7 and  K^S.  xxv. 
2.  3 have  udanta  and  GB.  iii.  12  samud- 
vdntam.  Weber  {Ind.  Stud.  ix.  291)  prefers 
vispandamdnam,  an  obvious  ».  2. ; see  below 
AB.  V.  27,  n.  5. 


V.  27.  * Repeated  with  all  down  to  paragraph 
iv  in  AB.  vii.  3.  See  A^S.  iii.  11.  1 ; JB. 
L 58.  1 ; TB.  iii.  7.  8.  1 ; gB.  xii.  4.  1.  9 ; 
AgS.  iii.  21  ; ApgS.  ix.  5.  1 seq ; Atharca- 
prdyafcitta,  ii.  4 and  5. 

2 See  AgS.  iii.  11.  2 ; TB.  i.  4.  3.  1 : Mg.S. 
iii.  2.  1. 


V.  27 — ] 


[252 


The  Agnihotra 

‘ The  goddess  Aditi  hath  arisen, 

She  hath  bestowed  life  upon  the  lord  of  the  sacrifice  ; 

Making  good  fortune  for  Indra, 

For  Mitra  and  for  Varuna.’ 

Then  should  he  place  on  her  udder  and  her  mouth  a pot  of  water,  aud  then 
give  her  to  a Brahman.  That  is  the  expiation  in  this  case.  ‘ If  one’s  Agni- 
hotra cow,  when  united  and  being  milked,  calls  aloud,  what  is  the  expiation 
then  ’ (they  ask).  She  calls  aloud  foreseeing  hunger  for  the  sacrifices  ® ; he 
should  make  her  eat  food,  for  expiation  ; food  is  expiation.  (He  says  *) 

‘ From  eating  the  good  pasture  mayst  thou  be  of  good  fortune  ’.  That  is 
the  expiation  in  this  case.  ‘ If  one’s  Agnihotra  cow  when  united  and  being 
milked  stumbles,  what  is  the  penance  then?’  (they  ask).  If  she  causes 
any  (milk)  to  spill,  he  should  touch  it  and  mutter  ^ 

‘ That  milk  which  to-day  hath  crept  over  the  earth 
That  which  hath  crept  over  the  plants,  the  waters 
The  milk  in  the  house,  the  milk  in  the  cow. 

The  milk  in  the  calves,  that  milk  be  mine.’ 

He  should  offer  with  the  remainder  of  the  milk,  if  it  be  enough  for  an  obla- 
tion. But,  if  all  be  poured  out,  then  he  should  summon  another  (cow)  and 
milk  her  and  offer  with  it,  but  there  must  be  an  offering,  even  if  only  in  faith.® 
That  is  the  expiation  in  this  case.  All  becomes  for  him  suited  for  the  strew, 
all  is  secured,  who  knowing  thus  offers  the  Agnihotra. 

V.  28  (xxv.  3)  The  sacrificial  post  is  yonder  sun,  the  altar  the  earth,  the 
strew  the  plants,  the  kindling  wood  the  trees,  the  sprinkling  waters  the 
waters,  the  enclosing  sticks  the  quarters.  Whatever  of  his  is  lost,  or  dies, 
or  men  drive  away,  all  of  that  comes  to  him  in  yonder  world  who  knows 
thus  to  offer  the  Agnihotra,  just  as  what  is  placed  on  the  strew  would 
come.  Both  sets,  gods  and  men,  reciprocally  he  leads  as  fees  and  all  this 
whatever  there  is  here.  Men  by  the  evening  libation  he  leads  as  fees  to  the 
gods  and  all  this  whatever  there  is  is  here ; they  lie  as  it  were  relaxed  and 
at  home,  when  taken  as  fees  for  the  gods.  The  gods  by  the  morning 
libation  he  leads  as  fees  to  man  and  all  this  whatever  there  is  here.  They 


* Siiyana  and  Hang  take  this  as  ‘ to  reveal 

her  hunger  to  the  sacrificer  ’ but  this 
is  forcing  tlie  sense  of  pratikhyaya ; cf. 
Weber,  Ind.  Stud.  ix.  291.  Cf.  Atharva- 
prdyafcitta,  ii.  4 which  has  samprakhydya. 

* RV.  i.  164_.  40;  AV.  vii.  73.  11  ; A^S.  iii. 

11.  4 ; ApgS.  ix.  6.  4. 


spandeia  which  may  be  preferred  ; Ap^S. 
ix.  5.  C ; M^S.  iii.  2.  1 ; JAOS.  xxxiii. 
115,  n.  728 ; cf.  (?B.  xii.  4.  1.  6;  JB.  i.  58. 1. 

® The  sense  hero,  as  given  by  Sayana,  is  that 
if  all  else  fails  he  must  offer  faith  only 
aham  p-addhdm  juhomi,  not  as  Haug  that 
he  is  to  offer  with  faith  in  any  case. 


[ — V.  29 


253]  The  Agnihotra 

leap  up ' recognizing  this  as  it  were  (saying)  ‘ That  shall  I do  ; there  shall 
I go  The  world  which  a man  conquers  by  giving  all  this,  that  world  he 
conquers  who  knowing  thus  offers  the  Agnihotra.  By  the  evening  libation 
for  Agni  he  begins  the  A9vina  (Qastra) ; speech  utters  the  response  in 
‘ Speech,  speech  By  Agni,  by  the  night,  is  the  Acjvina  recited  by  him  who 
knowing  thus  offers  the  Agnihotra.  For  Aditya  by  the  morning  libation 
he  begins  the  Mahavrata;  breath  utters  the  response  in  ‘ Food  ; food’ ; by 
Aditya,  by  the  deity  is  the  Mahavrata  recited  by  him  who  knowing  thus 
offers  the  Agnihotra.  Of  this  Agnihotra  there  are  seven  hundred  and 

twenty  evening  libations  in  the  year;  there  are  also  seven  hundred  and 
twenty  morning  libations  in  the  year.  So  many  are  the  bricks  accompanied 
by  Yajus  verses  of  the  fire^.  By  the  year,  by  the  fire  fully  does  he  sacri- 
fice who  knowing  thus  offers  the  Agnihotra. 

V.  29  (xxv.  4)  Vrsa9usma  Vatavata  Jatukarnya  said  ‘ We  shall  declare 
this  to  the  gods ; the  Agnihotra  which  used  to  be  performed  on  both 
days  is  now  performed  on  alternate  days  only  ’.  This  also  said  a maiden 
seized  by  a Gandharva  ‘ We  shall  declare  this  to  the  fathers  ; the  Agnihotra 
which  used  to  be  performed  on  both  days  is  now  performed  on  alternate 
days  only.^  ’ The  Agnihotra  is  offered  on  alternate  days  in  that  one  offers 
it  on  the  evening  after  sunset  and  in  the  morning  before  sunrise.  The 
Agnihotra  is  offered  on  both  days  in  that  one  offers  it  in  the  evening  after 
sunset  and  in  the  morning  after  sun  rise.  Therefore  the  offering  should 
be  made  after  sun  rise.  He  who  offers  before  sunrise  obtains  the  ■world  of 
the  Gayatri  in  the  twenty-fourth  year ; in  the  twelfth  he  who  offers  after 
sunrise.  If  he  offers  for  two  years  before  sunrise  then  he  has  really  sacri- 
ficed for  one  only ; he  who  sacrifices  after  sunrise  with  the  year  obtains  the 
year,  he  who  knowing  thus  offers  after  sunrise.  Therefore  should  one  offer 
after  sunrise.  He  offers  in  the  brilliance  of  day  and  night  who  offers  in 
the  evening  after  sunset  and  in  the  morning  after  sunrise.  By  Agni  as 
brilliance  the  night  is  brilliant,  by  Aditya  as  brilliant  the  day  is  brilliant. 


* Tlie  sense  is  clearly  that  the  gods  also  act  as 

fees  ; hence  'Weber’s  view  (iwd.  Stud.  ix. 
290)  ’vivaddndh  is  wrong.  Sayana  offers 
an  alternative  that  the  men  are  meant, 
having  obtained  the  fees  in  the  shape  of 
divine  favour. 

* The  point  is  that  the  opening  to  Agni  of 

the  A9vina  is  compared  with  the  offering 
to  Agni  at  evening  : the  Pratigara  is 
according  to  Sayana  vdcd  tea,  hotra : see 
Ap^S.  vL  1.  2 ; and  in  the  next  case  of 
the  offering  to  Aditya  annarh,  payo  veto 


’smdsu  dJiehi ; see  Ap^S.  vi.  11.  5 ; 
iv.  13.  1. 

® Weber  {Ind.  Stud.  ix.  291)  refers  them  to 
360  yajusmatyah  and  360  pari^rit  bricks  in 
9B.  X.  4.  2.  2. 

V.  29.  ^ This  is  the  reasonable  sense  and  con- 
struction ; cf.  KB.  ii.  9.  The  yad  may  be 
‘ that’,  one  iti  being  only  usual  to  cover 
uvdea,  or  it  may  be  the  relative,  in 
which  case  there  is  a slight  anacoluthon 
but  the  first  view  is  perhaps  the  best. 


V.  29—] 


The  Agnihotra 


[254 


In  the  brilliance  of  day  and  night  does  he  offer  who  knowing  thus  offers 
after  sunrise.  Therefore  should  one  offer  after  sunrise 

V.  30  (xxv.  5)  Day  and  night  are  the  wheels  of  the  year  ; verily  thus  with 
them  he  goes  through  the  year.  If  he  offers  before  sunrise,  that  is  as  if 
one  were  to  go  with  (a  chariot  with)  a single  wheel.  But  if  he  offers  after 
sunrise,  that  is  as  if  one  wex*e  swiftly  to  perform  a journey  with  (a  chariot 
with)  wheels  on  both  sides.  As  to  this  the  sacrificial  verse  is  recited : 

‘ This  goeth  yoked  with  Brhad  and  Eathantara, 

All  that  hath  been  and  is  to  be  ; 

With  them  should  he  go  who  is  wise  taking  the  fires, 

By  day  should  he  offer  one,  by  night  another.’ 

The  night  is  connected  with  the  Rathantara,  the  day  with  the  Brhat ; Agni 
is  the  Rathantara,  Aditya  the  Brhat.  Those  deities  make  him  attain  the 
vault  of  the  tawny  one,  the  world  of  heaven,  who  knowing  thus  offers  after 
sunrise.  Therefore  should  one  offer  after  sunrise.  As  to  this,  the  sacrificial 
verse  is  recited 

‘ As  one  may  go  with  a single  horse 
Having  nothing  else  for  harnessing, 

So  many  men  go, 

Who  offer  the  Agnihotra  before  sunrise.’ 

The  deity ^as  it  proceeds,  all  this  whatever  there  is  here  follows  upon  it ; 
of  the  deity  all  this  whatever  there  is  here  is  a follower ; this  deity  is  that 
which  has  followers.  A follower  he  finds,  a follower  is  his  who  knows 
thus.  He  is  the  one  guest,  he  lives  among  the  offerers.  This  is  why  there 
is  in  the  world  the  following  verse 

‘ Let  him  heap  blame  on  the  blameless, 

Or  take  away  blame  from  the  blameworthy, 

The  one  guest  at  evening  he  turns  away, 

The  thief  who  stole  away  the  lotus  fibres.’  ‘ 


* Weber  {Ind.  Stud.  ix.  292)  points  out  that 
in  the  Avesta  there  is  expressed  a prefer- 
ence for  the  period  from  the  firet  appear- 
ance of  light  to  the  sunrise  as  the  proper 
time  of  sacrifice,  while  the  time  of  the 
sunrise  is  the  daevmjapia. 

I Yo  for  so  is  an  obvious  correction  suggested 
first  by  Weber  and  later  by  Geldnor. 
The  stanza  was  partly  intelligible  to 
Sayana,  as  he  makes  it  said  as  an  oath 
by  one  accused  of  stealing  lotus  fibres. 
The  verse  is  clearly  cited  from  a story 
of  which  we  have  divergent  versions  in 
the  Mahdbhdrata  (2  accounts  ; xiii.  4.S9C- 


4646  and  4547-4600)  .and  in  the  JdtaJ.a 
no.  488,  and  in  which  the  Rsis  in  order 
to  release  themselves  of  the  accusation  of 
being  guilty  of  the  theft  of  lotus  fibi-os 
swore  frightful  oaths,  one  of  which  is 
here  recorded,  but  which  has  no  parallel 
in  the  Mahdbhdrata  or  the  Jdtaka.  See 
Charpentier,  ZDM6.  Ixiv.  65  seq.  ; Ixvi. 
44  seq.  ; Geldner,  Ixv.  806,  807  (who 
overlooks  Weber’s  suggestion  of  yo)  ; 
Oldenberg,  GQN.  1911,  p.  464,  n.  2 who 
suggests  runaddhu  as  a possibility,  a very 
plausible  conjecture. 


•255] 


[ — V.  31 


The  Agnihotra 

He  is  the  one  guest,  he  dwells  among  offerers ; this  deity  he  turns  away  who 
being  fit  for  the  Agnihotra  does  not  offer  the  Agnihotra.  This  deity  being 
turned  away  turns  him  away  from  this  world  and  from  yonder,  both  of 
them,  who  being  fit  for  the  Agnihotra  does  not  offer  the  Agnihotra.  There- 
fore he  who  is  fit  for  the  Agnihotra  should  offer  it.  Therefore  they  say 
‘ A guest  at  evening  should  not  be  turned  away  knowing  this  Nagarin 
Jana^ruteya  said  as  to  Aikada^aksi  ^ Manutantavya  ‘ In  his  offspring  will  we 
know  him  if  he  offer  with  knowledge  or  without  knowledge  ’.  Of  Aikada^a- 
kvsi  the  offspring  became  as  kingly  person ; as  a kingly  person  his  offspring 
becomes,  who  knowing  thus  offers  after  sunrise.  Therefore  after  sunri.se 
should  offering  be  made. 

V.  31  (xxv.  6)  Aditya  on  rising  unites  his  rays  with  the  Ahavaniya ; if 
one  offers  before  sunrise,  that  is  as  if  one  were  to  offer  the  breast  to  a 
child  unborn  or  to  a calf  unborn.  But,  if  he  offer’s  after  sunrise,  that  is  as 
if  one  were  to  offer  the  breast  to  a child  born  or  a calf  born.^  Through  his 
being  united  in  both  worlds  proper  food  is  offered  both  from  this  world  and 
from  yonder  to  him.  If  he  offers  before  sunrise,  that  is  as  if  one  were  to  offer 
to  a man  or  an  elephant,  without  hand  stretched  out  ^ if  he  offers  after 
sunrise  it  is  as  if  one  were  to  offer  to  a man  or  an  elephant,  with  hand 
stretched  forth.  He  ^ having  taken  him  with  his  hand  and  dragged  him  ’ 
upwards  places  him  in  the  world  of  heaven,  who  knowing  thus  offers  after 
sunrise.  Therefore  one  should  offer  after  sunrise.  Aditya  as  he  rises  leads 
forward  all  creatures  ; therefore  they  call  him  breath.  In  breath  does  he 
sacrifice  who  knowing  thus  sacrifices  after  sunrise  ; therefore  one  should 
sacrifice  after  sunrise.  Speaking  truth  he  offers  in  truth  who  offers  in  the 
evening  after  sunset  and  in  the  morning  after  sunrise.  With  hhuh,  bhuvah, 
svar,  ora  ; Agni  is  light,  light  is  Agni  ’ he  offers  in  the  evening ; with  ‘ bhuh, 
bhuvah,  svar,  om  ; Surya  is  light,  light  is  Surya  ’ in  the  'morning.  By  him 
speaking  truth  in  truth  is  the  offering  made,  who  knowing  thus  offers  after 
sunrise ; therefore  should  one  offer  after  sunrise.  As  to  this  a sacrificial 
verse  is  sung : 


* Aikddafdksim  should  probably  be  read  as 

suggested  by  tasya  below  where  Aikdda- 
foArse  as  a locative  is  very  difficult. 

‘ Cf.  9B.  ii.  2.  1.  1. 

’ So  Sayana  and  Haug  : but  of  course  prayate 
and  aprayate  may  equally  well  be  datives, 
and  the  sense  be  ‘ put  into  the  hand  of 
a man  who  is  not  coming’,  as  Weber 
{Ind.  Stud.  ix.  293),  prefers  as  in  KB.  ii.  9. 

* Sayana  consistently  here  and  in  the  clause 


above  tarn  asmai  pratidhiyamanam  takes 
the  worshipper  and  the  sun  as  the  two 
persons  though  he  renders  the  passive 
erroneously  as  an  active.  This  seems 
correct,  as  the  only  real  alternative  is 
to  assume  that  the  sun  and  the  sacrifice 
are  meant  which  is  very  difficult  in  the 
second  passage,  as  tarn  must  correspond 
with  ya  since  esa  clearly  is  the  sun. 


V.  31 — ] 


[256 


The  Soma  Sacrijice 

‘ Every  morning  they  tell  falsehood 
Who  offer  the  Agnihotra  before  sunrise, 

Declaring  what  is  to  be  declared  by  day  on  what  is  not  day, 

“ SOrya  is  the  light  ” ; there  is  not  then  light  for  them.®  ’ 

Errors  in  the  Sacrijice. 

V.  32  (xxv.  7)  Prajapati^  desired  ‘ May  I be  propagated ; may  I be  multi- 
pliedHe  practised  fervour;  having  practised  fervour  he  created  these 
worlds ; the  earth,  the  atmosphere,  the  sky.  He  brooded  over  these  worlds ; 
from  these  worlds  when  brooded  over  these  luminaries  were  born ; Agni  was 
bom  from  the  earth,  Vayu  from  the  atmosphere,  Aditya  from  the  sky.  He 
brooded  over  these  luminaries.  From  these  brooded  over  the  three  Vedas 
were  born  ; the  Rgveda  was  born  from  Agni,  the  Yajurveda  from  Vayu,  the 
Samaveda  from  Aditya.  He  brooded  over  these  Vedas;  from  these  (Vedas) 
when  brooded  over  three  pure  (sounds)  were  born  ; hhuh  from  the  Rgveda 
was  born,  bhuvah  from  the  Yajurveda,  svar  from  the  Samaveda.  He 
brooded  over  these  pure  ones ; from  them  when  brooded  over  the  three 
sounds  were  born ; the  letter  a,  the  letter  u,  and  the  letter  m.  Them  he 
brought  together ; that  made  (the  word)  om.  Therefore  with  om  does  he 
say  the  Pranava.  Om  is  the  world  of  heaven  ; om  is  he  that  yonder  gives 
heat.  Prajapati  extended  the  sacrifice ; he  took  it ; he  sacrificed  with  it. 
He  performed  the  Hotr’s  office  with  the  Rc  alone,  the  Adhvaryu’s  with  the 
Yajus,  the  Udgatr’s  with  the  Saman.  He  performed  the  Brahman’s  oflice 
with  the  pure  (part)  of  the  threefold  knowledge.  Prajapati  handed  over  the 
sacrifice  to  the  gods ; the  gods  extended  the  sacrifice ; they  took  it,  they 
sacrificed  with  it.  They  performed  the  Hotr’s  ofiice  with  the  Rc  alone,  the 
Adhvaryu’s  with  the  Yajus,  the  Udgatr’s  with  the  Saman.  They  performed 
the  Brahman’s  office  with  the  pure  (part)  of  the  threefold  knowledge. 
The  gods  said  to  Prajapati  ‘ If  there  be  trouble  in  our  sacrifice  from 
the  Rc,  or  from  the  Yajus,  or  from  the  Saman,  or  an  unknown  (trouble)  or 
a complete  failure,  what  is  the  expiation  ? ’ To  the  gods  said  Prajapati 
‘ If  there  is  trouble  in  your  sacrifice  from  the  Rc,  do  ye  offer  on  the 
Garhapatya,  with  ‘bhiih’ ; if  from  the  Yajus,  with  ‘ bhuvah  ’ on  the  Agnidh’s 
altar,  or  on  the  Anvaharyapacana  at  oblation  sacrifices  ^ ; if  from  the  Saman, 
with  ‘ svar’  on  the  Ahavaniya  ; if  (the  trouble)  is  unknown  or  a complete 

3 The  last  words  really  give  a further  asscr-  CU.  iv.  17  ; SB.  i.  6.  6-8  ; JB.  i.  867, 368  ; 

tion  of  what  is  already  said  in  adim,  .TUB.  iii.  16.  4-17. 10;  Oertel,  JAOS.xviii. 

which  is  based,  of  course,  on  diva  ; swyo  33^  34  ; Trans.  Conn.  Acad.  xv.  156  .sq. 

jyotih  is  clearly  a citation  without  iti.  2 As  opposed  to  the  Soma  sacrifice  where  alone 

> KB.  xxvi.  3-6  has  a Prfiya^citta  section,  but  there  is  an  Agnidh’s  altar, 

only  remotely  similar.  Cf.  8 ; 


257] 


[ — V.  34 


Er^'ors  in  the  Sacrifice 

failure,  running  through  all  ‘ bhuh,  bhuvah,  svar  do  ye  offer  on  the 
Ahavaniya  only  These  exclamations  are  the  internal  fastenings  of  the 
Vedas ; just  as  one  may  unite  one  thing  with  another  or  joint  with 
joint,  or  with  a cord  unite  an  object  of  leather  or  something  which  has 
come  apart,  so  with  these  he  unites  whatever  in  the  sacrifice  has  come  apart. 
These  exclamations  are  an  expiation  for  all ; therefore  this  expiation  only 
should  be  performed  in  the  sacrifice. 

V.  33  (xxv.  8).  Important  sages  say  ‘ Since  the  Hotr’s  office  is  performed 
with  the  Rc,  the  Adhvaryu’s  with  the  Yajus,  the  Udgatr’s  with  the 
Saman,  the  threefold  knowledge  is  taken  up ; how  then  is  the  Brahman’s 
office  performed  ? ’ ‘ With  the  threefold  knowledge  ’,  he  should  say.  He 

that  blows  here  is  the  sacrifice ; two  paths  it  has,  speech  and  mind,  for 
by  speech  and  by  mind  the  .sacrifice  proceeds.  Speeclys  this  (earth),  mind 
yonder  (world) ; by  speech  as  the  threefold  knowledge  they  make  ready  one 
side,  by  mind  the  Brahman  makes  (another)  ready.'  Now  some  Brahman 
priests,  when  the  morning  litany  is  begun,  having  muttered  the  Stoma- 
bhagas  wait  talking.  As  to  this  ^ a Brahman  said,  seeing  the  Brahman 
talking  when  the  morning  litany  was  begun,  ‘ They  have  omitted  half  of 
this  sacrifice  J ust  as  a man  with  one  foot  when  going,  or  a chariot 

with  a wheel  on  one  side  when  moving,  fails,  so  the  sacrifice  fails  and 
through  the  failure  of  the  sacrifice  the  .sacrificer  fails.  Therefore  the 
Brahman  priest,  when  the  morning  litany  is  begun,  should  remain  silent 
until  the  offering  of  the  Upau^u  and  Antary ama  (cups) ; when  the  Pava- 
manas  have  been  begun,  until  the  conclusion  ; again,  in  the  case  of  Stotras 
accompanied  with  Qastras,  he  should  be  silent  until  their  vasat  call.  Just 
as  a man  with  both  feet  when  going,  or  a chariot  with  wheels  on  both  sides 
when  moving,  does  not  come  to  any  harm,  so  the  sacrifice  does  not  come 
to  harm,  and  through  the  sacrifice  being  unharmed,  the  sacrificer  is  not 
harmed. 

v.  34  (xxv.  9).  They  say  ‘ Seeing  that  the  fees  are  brought  for  the 
Adhvaryu  (by  the  sacrificer  thinking)  ‘ He  has  drawn  the  cups  for  me,  he  has 
acted  for  me,  he  has  offered  the  libations  for  me  ’,  for  the  Udgatr  (thinking) 

‘ He  has  sung  for  me’,  for  the  Hotr  (thinking)  ‘He  has  said  the  invitatory  verses 
for  me,  he  has  recited  (the  litanies)  for  me,  he  has  said  the  offering  verses  for 
me  ’,  what  has  the  Brahman  priest  done  for  the  fees  brought  for  him  ; or  is 
it  that  without  action  he  is  to  receive  them  ? ’ The  Brahman  is  the  pli}'sician 

® Sayanajustifies  the  rendering  by  a reference  ^ For  these  cf.  PB.  i.  8,  9 ; TS.  iii.  5.  2 ; iv. 

to  CU.  iv.  17.  7,  where  cases  of  other  4.  1 ; v.  3.  6 ; KS.  xvii.  7 ; xxxvii.  7 ; 

things  are  given.  MS.  ii.  8.  F;  VS  xv.  6. 

1 CU.  iv.  17.  1.  3 See  GB.  iii.  2,  3. 

33  [h-O.S.  2s] 


V.  34 — ] 


[258 


The  Soma  Sacrifice 

of  the  sacrifice ; he  receives  for  making  medicine  for  the  sacrifice.  More- 
over in  that  (the  Brahman)  performs  his  function  as  Brahman  -with  the 
greatest  amount  of  holy  power,  with  the  sap  of  the  metres,  therefore  is  he 
the  Brahman  ; in  the  beginning  the  Brahman  was  a sharer  of  half  with 
the  other  priests ; a half  (of  the  holy  power)  was  the  Brahman’s,  a half  the 
other  priests.  Therefore  if  there  is  trouble  in  the  sacrifice  from  the  Rc 
the  Brahman  should  ofier  on  the  Garhapatya  with  ‘ hhuh  ’ ; if  from  the 
Yajus,  on  the  Agnidh’s  altar,  or  on  the  Anvaharyapacana  at  oblation 
offerings  with  ‘ hhuvah  ’ ; if  from  the  Saman  with  ‘ 6m?’  ’ on  the  Ahavanlya  ; 
if  (the  trouble)  is  unknown  or  a complete  failure,  he  should  run  over  all 
‘ hhuh,  hhuvah,  svar  ’ and  offer  on  the  Ahavanlya  only.  The  Prastotr  when 
the  Stotra  is  being  begun,  says  ‘ O Brahman,^  shall  we  chant,  O Pra^astr?  ’. 
At  the  morning  pressing  the  Brahman  should  say  ‘ hhuh ! with  Indra  do  ye 
chant  ’ ; ‘ hhuvah  ’ he  should  say  at  the  midday  pressing  ‘ With  Indra  do 
ye  chant  ’ ; ‘ svar  ’ he  should  say  at  the  third  pressing,  ‘ With  Indra  do  ye 
chant  ’.  ‘ hhuh,  hhuvah,  svar  ’ he  should  say  at  anUktha  or  Atiratra,  ‘ With 

Indra  do  ye  chant’.  In  that  he  says  ‘With  Indra  do  ye  chant’,  and  the 
sacrifice  is  connected  with  Indra,  and  the  god  of  the  sacrifice  is  Indra, 
verily  thus  he  makes  the  chanting  possessed  of  Indra,  verily  to  them  he 
says  in  effect  ‘ Let  it  go  not  from  Indra  ; with  Indra  do  ye  chant  ’. 

» For  this  cf.  A^S.  v.  2.  11-16  ; 99S.  vi.  8. 

6,  6.  For  the  Brahman’s  activity  see 

KB.  vi.  12.  See  also  M^S.  iii.  1.  11  seg.  ; 

Ap9S.  ix  16.  4,5.  The  absence  of  refer- 


ence to  the  AV.  is  strongly  in  favour  of 
the  priority  of  the  AB. ; cf.  Bloomfield, 
Atharvaveda,  p.  4. 


PANCIKA  VI 

The  Soma  Sacrifice  {continued). 
The  Recitations  of  the  llotrakas. 


ADHYAYA  I 


The  Offices  of  the  SuhrahmanyCi  and  Grdvastut. 


vi.  1 (xxvi.  1).  The^  gods  performed  a Sattra  at  Sarvacaru;®  they  could 
not  smite  away  evil.  To  them  said  Arbuda  Kadraveya,  the  serpent  seer, 
the  maker  of  spells,  ‘ One  Hotr’s  office  has  not  been  performed  by  you, 
that  will  I perform  for  you ; then  will  you  smite  away  evil.  They  said 
‘ Be  it  so’.  At  each  midday  he  crept  out  for  them  ; he  praised  the  pressing 
stones ; therefore  at  each  midday  they  praise  the  pressing  stones  in 
imitation  of  him.  The  way  by  which  he  crept  out  is  now  called  the 
creeping  out  of  Arbuda.  Them  the  king  made  drunk ; they  said  ‘ It  is 
a poisonous  snake  that  looks  at  our  king ; come,  with  a turban  let  us  bind 
his  eyes  ‘ Be  it  so  ’ (they  said) ; with  a turban  they  bound  ^ his  eyes ; 
therefore  winding  round  a turban  they  praise  the  pressing  stones  in 
imitation  of  him.  The  king  still  made  them  drunk  ; they  said  ‘ With  his 
o\ATi  spell  he  praises  the  pressing  stones ; come,  let  us  mingle  the  spell 
with  other  verses.’  ‘ Be  it  so  ’ (they  said) ; with  other  verses  they  mingled 
his  spell ; then  he  did  not  make  them  drunk.  In  that  they  mingle  his 
spell  with  other  verses,  verily  (it  serves)  for  expiation.  They  smote  away 
evil ; in  accordance  with  their  smiting  away  the  serpents  smote  away  evil ; 
having  smitten  away  evil  they  lay  aside  their  old  worn  out  skin  and  go  on 
with  a new  one.  He  smites  away  evil  who  knows  thus. 

vi.  2 (xxvi.  2).  They  say  ‘ With  how  many  verses  ^ should  he  praise  ? ’ 


1 For  the  activity  of  the  Gravastut  see  KB. 
xxix.  1 ; his  part  is  described  in  full  in 
A^S.  V.  12  ; '''■‘i*  lo*  His  special 

Arbuda  hymn  is  RV.  x.  94  with  x.  76 
and  X.  176  before  the  last  verse  ; these 
are  preceded  by  RV.  i.  24.  3 ; v.  81.  1 ; 
viii.  81.  1;  1.  1;  Eggeling,  SBE.  xxvi. 


331,  332;  Cf.  Levi,  La  doctrine  du  sacrifice, 
pp.  142,  143. 

^ A place  according  to  Sayana ; Aufrecht 
supplies  yajfie  ; a man,  BR. 

® Apinahyus  is  a wholly  anomalous  and  in- 
correct form  ; probably  merely  a blunder. 

vi.  2.  ^ I.  e.  of  the  Pavamani  verses  which 
he  is  to  use. 


vi.  2 — The  Qastras  of  the  Hotrakas  [260 

‘ With  a hundred  ’ they  say ; man  has  a hundred  (years  of)  life,  a hundred 
strengths,  a hundred  powers ; verily  thus  he  places  him  in  life,  in  strength, 
in  power.  ‘ Or  with  thirty-three  ’ they  say ; ‘ he  smote  away  the  evils  of 
thirty-three  gods  ; thirty-three  were  the  gods  for  him.’  With  an  unlimited 
number  should  he  praise ; Prajapati  is  unlimited.  The  Hotr  function  of 
the  Gravastut  is  Prajapati’s ; in  it  all  desires  are  won.  In  that  he  praises 
with  an  unlimited  number,  (it  serves)  to  win  all  desires.  All  desires  he 
wins  who  knows  thus.  Therefore  .should  he  praise  with  an  unlimited 
number  only.  They  say  ‘ How  is  he  to  praise  V ‘By  syllables  V ‘By 
sets  of  four  syllables'?^  ‘By  Padas?’  ‘By  half-verses?’  ‘By  verses?’ 
By  verses  does  not  fit,  nor  again  does  by  Padas  fit ; as  to  by  syllables  or 
sets  of  four  syllables,  the  metres  would  be  broken  up  so,  many  syllables 
would  so  be  omitted.  By  half  verses  only  should  he  praise,  for  support. 
Man  has  two  supports,  cattle  four  feet ; verily  thus  he  makes  the  sacrificer 
with  two  supports  find  support  in  four-footed  cattle.  Therefore  should 
he  praise  by  half  verses  only.  They  say  ‘ Since  it  is  at  the  midday  only 
that  he  praises  the  pressing  stones,  how  is  the  praising  at  the  other  press- 
ings performed  by  him  ? ’ In  that  he  praises  with  Gayatri  verses,  and  the 
morning  pressing  is  in  Gayatri,  thereby  (is  the  praise  accomplished)  at 
the  morning  pressing  ; in  that  he  praises  with  Jagati  verses,  and  the  third 
pressing  is  in  Jagati,  thereby  at  the  third  pressing.  So  by  him  who 
knows  thus,  although  he  praises  the  pressing  stones  only  at  the  midday,  is 
praising  accomplished  in  all  the  pressings.  They  say  ‘ Seeing  that  the 
Adhvaryu  directs  the  other  priests,  then  why  does  he  undertake  this  with- 
out a direction  ? ’ The  office  of  the  Gravastut  is  mind  ; mind  requires  no 
direction  ; therefore  he  undertakes  this  without  a direction. 

vi.  3 (xxvi.  1).  The  Subrahmanya^  is  speech ; its  calf  is  Soma  the  king  ; 
when  Soma  the  king  has  been  bought,  they  summon  the  Subrahmanya, 
just  as  one  summons  a cow;  with  this  as  calf  it  milks  all  desires  for  the 
sacrificer.  All  desires  speech  milks  for  him  who  knows  thus.  They  say 
‘ Why  has  the  Subrahmanya  its  name?’  ‘It  is  speech ’,  he  should  reply  ; 
‘ speech  is  the  holy  power  and  the  good  holy  power  {su- brahma).’  They 
say  ‘ Why  then  do  they  call  him  that  is  male  female  as  it  were  ? ’ ‘ Because 
the  Subrahmanya  is  speech  ’ he  should  reply,  ‘ for  that  reason.’  They  say 
‘Seeing  that  the  other  priests  perform  their  priestly  functions  within 
the  altar,  and  the  Subrahmanya  withoxit  the  altar,  how  is  his  function 
performed  within  the  altar?’  ‘From  the  altar  they  throw  up  the  rubbish 
heap ; in  that  standing  on  the  heap  he  calls  ’,  he  should  reply,  ‘ for  that 

* For  the  Subrahmanya  formula  seo  Hi.  Calami  and  Henry,  V Agnistuma,  pp.  6.5 

3.  4.  17  seq.\  TA.  i.  12.  8,  4;  LlJl.S.  i.  3 ; seq.  ; Oertel,  JAOS.  xviii.  34. 


[ — vi.  4 


201]  The  Suhrahmanyd  and  the  Grdvastut 

reason.’  They  say  ‘ Then  why  does  he  stand  on  the  heap  when  calling 
the  Subrahmanya  ? ’ The  seers  performed  a sacrificial  session  ; to  the 
tallest  “ of  them  they  said  ‘ Do  thou  call  the  Subrahmanya ; from  nearest 
wilt  thou  summon  the  gods.’  Verily  thus  they  make  him  the  tallest; 
moreover  thus  he  delights  the  whole  of  the  altar.  They  say  ‘ Why  do  they 
drive  up  a bull  as  the  fee  for  him  ? ’ ‘ The  bull  is  male,  the  Subrahmanya 

female;  that  is  a pair;  for  the  propagation  of  this  pair’  (he  should  reply). 
Inaudibly  ^ the  Agnidh  utters  the  offering  ver.se  for  the  cup  for  (Tvastr) 
with  the  wives ; the  cup  for  (Tvastr)  with  the  wives  is  seed  ; seed  is  poured 
inaudibly  as  it  were.  He  does  not  say  the  second  vamt  (thinking)  ‘ The 
second  vasat  call  is  a completion ; let  me  not  bring  seed  to  completion.’ 
The  incomplete  state  of  seeil  is  perfect ; therefore  he  does  not  say  the 
second  vasat.  Seated  on  the  lap  of  the  Nestr  he  partakes ; the  Ne.str 
represents  the  wife  ; * Agni  places  seed  in  the  wives  for  propagation  ; verily 
thus  by  Agni  he  places  seed  in  the  wives  for  propagation.  He  is  propa- 
gated with  offspring  and  cattle  who  knows  thus.  After  the  fees  the 
Subrahmanya  is  completed ; the  Subrahmanya  is  speech  ; the  fee  is  food  ; 
verily  thus  in  proper  food  and  speech  at  the  end  they  establish  the 
sacrifice. 


ADHYAYA  II 

The  Qastras  of  the  other  Hotrakas  at  Sattras  and  Ahlnas. 

vi.  4 (xxvii.  1).  The'  gods  performed  a sacrifice ; as  they  were  performing 
it  the  Asuras  came  up  to  them  (saying)  ‘We  will  make  a confusion  of 
their  sacrifice.’  From  the  south  they  approached  them,  where  they 
thought  was  the  thinnest  part  of  the  sacrifice.  The  gods  perceiving  this 
put  Mitra  and  Varuna  around  on  the  south;  by  means  of  Mitra  and 
Varuna  on  the  south  at  the  morning  pressing  they  smote  away  the  Asuras 
and  the  Raksases.  Verily  thus  also  the  sacrificers  by  means  of  Mitra 
and  Varuna  on  the  south  at  the  morning  pressing  smite  away  the  Asuras 
and  the  Raksases.  Therefore  the  Maitravaruna  recites  (the  litany)  to 
Mitra  and  Varuna  at  the  morning  pressing,  for  by  means  of  Mitra  and 
V aruna  the  gods  smote  away  the  Asuras  and  the  Rak.sases  on  the  south 
at  the  moi’ning  pressing.  Smitten  off  at  the  south  the  Asuras  entered 

* ‘Eldest’  Sayana  and  Hang,  but  ‘tallest’  * For  this  Sayana  cites  TS.  vi.  5.  8.  6.  Cf. 

above  gives  a reply  to  the  question  of  the  also  9®-  iv.  4.  2.  17 ; 99®-  4. 

use  of  the  Utkara.  i This  chapter  merely  gives  explanations  of 

* For  the  omission  of  the  anmasatkdra  see  the  origin  of  the  several  9astras  of  the 

A9S.  V.  5.  21.  three  Hotrakas. 


vi,  4 — ] 


[262 


The  Qastras  of  the  Hotrakas 


the  sacrifice  in  the  middle.  The  gods  perceiving  this  placed  Indra  in  the 
middle ; they  with  Indra  in  the  middle  smote  away  the  Asuras  and 
Kaksases  at  the  morning  pressing.  Verily  thus  also  the  sacrificers  with 
Indra  in  the  middle  smite  away  the  Asuras  and  the  Raksases  at  the 
morning  pressing.  Therefore  the  Brahmanacehahsin  at  the  morning 
pressing  recites  (a  litany)  to  Indra,  for  with  Indra  in  the  middle  the  gods 
at  the  morning  pressing  smote  away  the  Asuras  and  the  Raksases.  The 
Asuras,  smitten  otF  in  the  middle,  entered  the  sacrifice  from  the  north. 
The  gods,  perceiving  this,  put  Indra  and  Agni  around  on  the  north  ; with 
Indra  and  Agni  on  the  north  at  the  morning  pressing  they  smote  away 
the  Asuras  and  the  Raksases.  Verily  thus  also  the  sacrificers  with  Indra 
and  Agni  on  the  north  at  the  morning  pressing  smite  away  the  Asuras 
and  the  Raksases.  Therefore  the  Achavaka  at  the  morning  pressing 
recites  (a  litany)  to  Indra  and  Agni,  for  with  Indra  and  Agni  on  the 
north  at  the  morning  pressing  the  gods  smote  away  the  Asuras  and 
the  Raksases.  The  Asui’as  smitten  off  on  the  north  ran  round  to  the 
front  in  battle  array.  The  gods  perceiving  this  placed  Agni  around  in 
front  at  the  morning  pressing;  with  Agni  in  front  at  the  morning 
pressing  they  smote  away  the  Asuras  and  the  Raksases.  Verily  thus 
also  the  sacrificers  with  Agni  in  front  at  the  morning  pres.sing  smite 
away  the  Asuras  and  the  Raksases.  Therefore  the  moming  pressing  is 
connected  with  Agni.  He  smites  away  evil  who  knows  thus.  The  Asuras, 
smitten  off  in  front,  having  gone  round  to  the  back  entered.  The  gods, 
perceiving  this,  put  the  All-gods,  as  their  self,  around  behind  at  the  third 
pressing ; they  with  the  All-gods,  as  themselves,  behind  at  the  third 
pressing  smote  away  the  Asuras  and  the  Raksases.  Verily  thus  also  the 
sacrificers  with  the  All-gods,  as  themselves,  behind  at  the  third  pressing 
smite  away  the  Asuras  and  the  Raksases.  Therefore  the  third  pressing 
is  connected  with  the  All-gods.  He  smites  away  evil  who  knows  thus. 
So  the  gods  smote  away  the  Asuras  from  the  whole  of  the  sacrifice.  Then 
the  gods  prospered,  the  Asuras  were  defeated.  He  prospers  himself, 
the  evil  rival  who  hates  him  is  defeated,  who  knows  thus.  The  gods  with 
the  sacrifice  so  oi’dered  smote  away  the  Asuras,  the  evil,  and  conquered 
the  world  of  heaven.  He  smites  away  the  evil  rival  who  hates  him  and 
conquers  the  world  of  heaven  who  knows  thus  and  who  knowing  thus 
orders  the  pressings. 

vi.  5 (xxvii.  J^).  They  make  the  strophe  the  antistrophe  of  the  strophe  ^ 


* The  point  is  that  the  ^astras  of  the  Hotrakas 
are  made  up  at  tlie  morning  pressing  of 
the  Stotriya  (taken  from  tlie  correspond- 
ing three  Ajya  Samans)  and  as  Anurupa 
the  Stotriya  of  the  next  day.  This  can- 


not be  done  at  the  other  pressings  because 
the  Stotras  there  (PrsUia  and  Uktha)  do 
not  from  day  to  day  remain  in  tlie  same 
ritual  form.  The  idea  occurs  in  AB.  vi. 
17.  See  A^S.  vii.  2.  2 sf2.  Cf.GB.vii.il. 


263] 


[ — vi.  7 


The  Qastras  of  the  Ilotrcikas 


\ 


at  the  morning  pressing ; verily  thus  they  make  one  day  the  counterpart 
of  the  other ; verily  thus  by  the  preceding  day  they  lay  hold  of  the 
subsequent  day.  But  this  is  not  the  case  at  the  midday  (pressing) ; the 
Prsthas  are  prosperity ; they  have  not  the  position  ^ for  the  purpose  of 
making  the  strophe  the  antistrophe  of  the  .strophe.  By  reason  of  the 
same  distinction  they  do  not  at  the  third  pressing  make  the  strophe  the 
antistrophe  of  the  strophe. 

vi.  G (xxvii.  3).  Next  as  to  the  commencing  verses.*  ‘ With  true  guidance 
for  us,  let  Varuna  ’ is  that  of  the  Maitravaruna  ^ (containing)  ‘ Let  Mitra 
lead  us  knowing  ’ ; the  Jlaitravaruna  is  the  leader  of  the  Hotrakas ; therefore 
this  (v'erse)  contains  the  word  ‘leader’.  ‘ Indra  for  you  on  all  sides’  is 
that  of  the  Brahmanacchausin,^  (containing)  ‘ We  invoke  for  men  ’ ; verily 
with  this  (verse)  day  by  day  they  invoke  Indra.  When  they  invoke  in  com- 
petition no  other  appropriates  Indra,  where  a Bi’ahmanacchaiisiii  knowing 
thus  day  by  day  recites  this  (verse).  ‘ What  time,  when  the  Soma  was 
pressed,  men  ’ is  that  of  the  Achavaka ; ‘ invoked  Indra  and  Agni  ’ (it 

continues) ; verily  with  this  (verse)  day  by  day  they  invoke  Indra  and 
Agni.  When  they  invoke  in  competition  no  other  appropriates  Indra 
and  Agni,  where  an  Achavaka  knowing  thus  recites  this  (verse)  day  by 
day.  They  are  ships  which  carry  over  to  the  world  of  heaven ; verily  with 
these  (verses)  they  cross  to  the  world  of  heaven. 

vi.  7 (xxvii.  4).  Next  as  to  the  concluding  verses.  ‘ May  we  be  thine, 
0 god  Varuna  ’ is  that  of  the  Maitravaruna ; * ‘ Sap  and  light  may  we 
obtain  ’ (it  ends) ; ‘ sap  ’ is  this  world  ; ‘ light  ’ is  yonder  world  ; verily  with 
this  (verse)  they  lay  hold  of  both  worlds.  ‘ He  hath  traversed  the  atmo- 
sphere ’ is  that  of  the  Brahmanacchahsin,^  a triplet,  containing  the  word 
‘ apai't  ’ ; verily  with  these  he  puts  apart  the  world  of  heaven  for  them. 

‘ In  the  joy  of  the  Soma  the  worlds,  when  Indra  bi-oke  Vala  ’ (he  says) ; 
the  consecrated  ones  are  eager  to  win ; therefore  this  (verse)  contains  the 
word  ‘ hole  ’ {vala). 

‘ He  drove  out  the  cows  for  the  Angirases, 

Eevealing  them  that  were  in  secret. 

Headlong  he  hurled  Vala  ; ’ 


verily  with  this  (verse)  he  wins  booty.  ‘ By  Indra  the  spaces  of  the 


* Aufrecht  with  Sayana  and  Haug  and  the 
Anand.  ed.  read  tatsthdnani  : Weber 
(Ind.  Stud.  ix.  295)  suggests  the  alteration 
tasthdndni,  quoting  the  precise  parallel 
with  yad  in  9B.  xii.  5.  1.  1-3,  but  this  is 
no  doubt  wrong:  cf.  Eggeling,  SEE. 
xsvi.  242,  n.  1 ; KB.  xxvi.  8 : etalsthdne 
. . . ^asydya. 


^ I.  e.  after  the  Stotriyas  and  Anurupas  of 
AB.  vi.  5 in  sacrifices  of  a series  of  days. 

2 RV.  i.  90.  1 ; A_9S.  vii.  2.  10  ; 99S.  xii.  2.14. 

3 RV.  i.  7.  10  ; A9S.  vii.  2.  10. 

^ RV.  vii.  94.  10  ; A9S.  vii.  2.  10.  Cf.  99S. 
xii.  2.  19. 

vi.  7.  ' RV.  vii.  66.  9. 

2 RV.  viii.  14.  7-9. 


vi.  7 — ] The  Qastras  of  the  Hotrakas  [264 

sky  ’ (he  says) ; the  spaces  of  the  sky  are  the  world  of  heaven  ; by 
Indra  (they) 

‘ Are  made  firm  and  established 
The  firm  ai'e  not  to  be  moved  away  ’ ; 

verily  with  this  (verse)  day  by  day  they  continue  to  find  support  in 
the  world  of  heaven.  ‘ I seek  of  those  with  Sarasvati  ’ is  that  of  the 
Achavaka ; ^ Sarasvati  is  speech ; verily  thus  he  says  ‘ of  those  with 
speech ’ ; ‘Of  Indra  and  Agni  the  aid ’ (he  says) ; speech  is  the  dear  abode 
of  Indra  and  Agni ; verily  thus  he  unites  these  two  with  their  dear  abode. 
With  a dear  abode  does  he  prosper  who  knows  thus. 

vi.  8 (xxvii.  5).  There  are  two  kinds  of  concluding  verses  of  the  Hotrakas, 
at  the  morning  and  at  the  midday,  those  of  the  Ahina  and  those  of  the 
one  day  rites.  The  Maitravaruna  concludes  with  those  of  the  one  day 
rite  only  ; ^ thereby  he  departs  not  from  the  world.  With  those  of  the 
Ahina  the  Achavaka,^  to  obtain  the  world  of  heaven.  Both  are  used  by 
the  Brahmanacchansin ; ^ thereby  grasping  both  he  goes  to  this  and  to 
yonder  world ; moreover  he  goes  grasping  both,  the  Maitravaruna  and 
the  Achavaka,  the  Ahina  and  the  one  day  rite,  the  year  and  the  Agnistoma. 
Now  at  the  third  pressing  the  concluding  verses  of  the  Hotrakas  are  those 
of  the  one  day  rite  only ; ^ the  one  day  (rite)  is  a support ; verily  thus 
at  the  end  they  establish  the  sacrifice  on  a support.  Without  taking 
a breath  he  should  say  the  offering  verse  at  the  morning  pressing ; save 
for  one  or  two  (verses)  he  should  not  recite  beyond  the  Stoma,®  (thinking) 

‘ That  is  as  if  one  were  to  give  quickly  to  one  neighing  and  thirsting ; 
moreover  I shall  swiftly  give  proper  food  and  Soma  drinking  to  the  gods.’ 
Swiftly  he  finds  support  in  the  world.  (He  uses)  an  unlimited  number 
at  the  two  latter  pressings ; the  world  of  heaven  is  unlimited ; (verily  it 
serves)  to  obtain  the  world  of  heaven.  At  pleasure  the  Hotr  may  recite 
whatever  the  Hotrakas  may  recite  on  the  previous  day ; or  the  Hotrakas 


s RV.  viii.  38.  10. 

' I.  e.  at  the  two  Savanas  of  morning  and 
midday  he  uses  the  same  concluding 
verse  (the  plural  being  prayocjahahulva- 
pektam)  they  are  RV.  vii.  66.  9 and  iv.  16. 
21  (cf.  AB.  vi.  23).  See  AQS.  v.  10.  28 ; 
16.  1 ; vi.  18.  5. 

* RV.  viii.  38.  10  and  vii.  94.  9 ; RV.  ii.  11. 

21  (AB.  vi.  23)  and  iii.  30.  22  are  those 
for  the  Ahina  and  Ekaha  respectively. 

* This  means  that  at  the  morning  pressing  he 

used  different  verses  in  the  Ekiiha  and 
Ahina  (RV.  viii.  93.  3 ; 14.  9),  but  at  the 


midday  pressing  the  same  (RV.  vii.  23.  6). 

* Viz.  RV.  vii.  84.  1 ; x.  43.  1 ; vi.  69.  1 ; see 
A9S.  viii,  2.  16 ; 3.  34  ; 4.  3. 

® The  sense  as  taken  by  Sayana  and  Haug 
seems  that  meant ; cf.  AB.  vi.  23.  10  for 
the  same  use  : Weber  {Ind.  Stud.  ix.  296) 
objects  on  grammatical  grounds  to  the 
wording  and  prefers  the  normal  ‘ He 
should  use  one  or  two  verses,  but  not 
over  recite  the  Stoma  ’ ; but  this  is  really 
not  consistent  with  the  context  in  vi.  23 
and  A^S.  vii.  13.  2 expressly  says  that 
there  is  ad^aiisana  in  one  or  two  verses. 


265]  Tlic  Recitations  of  the  Hotrakas  [ — vi.  9 

what  the  Hoti;  may  recite ; the  Hotr  is  the  breath,  the  Hotrakas  the 
limbs ; in  common  does  this  breath  go  thi'ough  the  limbs.  Therefore  at 
pleasure  the  Hotr  may  recite  what  the  Hotrakas  recite  on  the  previous 
day,  or  the  Hotrakas  what  the  Hotr  (recites).  The  Hotr  keeps  concluding 
with  the  ends  of  the  hymns.  Moreover  the  concluding  verses  of  the 
Hotrakas  are  the  same  at  the  third  pressing ; the  Hotr  is  the  body,  the 
Hotrakas  the  limbs ; the  ends  of  the  limbs  are  the  same ; therefore  the 
concluding  verses  of  the  Hotrakas  at  the  third  pressing  are  the  same. 


ADHYAYA  III 


The  Qastras  and  other  Recitations  of  the  Hotrakas. 


vi.9(xxviii.  1).  ‘Let^  the  bays  carry  thee  hither’  he  recites  at  the  morning 
pressing  for  the  (goblets)  being  filled,  (verses)  containing  (the  words) 
‘ strong  ‘ drink  ‘ pressed  ’,  and  ‘ be  drunk  ’ and  so  perfect  in  form.  They 
are  (verses)  to  Indra  which  he  recites  ; the  sacrifice  is  connected  with  Indra. 
They  are  Gayatris  which  he  recites ; the  morning  pressing  is  connected 
with  the  Gayatri.  Nine  small  ^ (verses)  he  recites  at  the  morning  pressing ; 
in  what  is  small  is  seed  poured  ; ten  at  the  midday  he  recites ; seed  poured 
in  the  small  having  attained  the  middle  part  of  the  woman  becomes  most 
firm  ; nine  small  (verses)  he  recites  at  the  third  pressing : from  what  is 
small  are  offspring  born.  In  that  he  repeats  the  whole  of  the  hymns,  verily 
thus  he  propagates  the  sacrificer  as  an  embryo  from  the  sacrifice  as  the  womb 
of  the  gods.  Some  recite  seven  verses  each,  seven  at  the  morning  pressing, 
seven  at  the  midday  (pressing),  seven  at  the  third  pressing ; saying  ‘ The 
offering  verses  should  be  as  many  as  the  invitatory  verses ; ^ seven  eastward 
say  the  offering  verses,  seven  say  the  vasat  call ; these  are  the  invitatory 
verses  of  those  ’.  That  he  should  not  do  so ; they  injure  the  seed  of  the 
sacrifice  and  morever  the  sacrificer  himself,  for  the  hymn  is  the  sacrificer. 
By  nine  (verses)  the  Maitravaruna  carries  him  from  this  world  to  the 
world  of  the  atmosphere,  by  ten  from  the  world  of  the  atmosphere  to  yonder 
world,  for  the  world  of  the  atmosphere  is  the  longest,'*  with  nine  from 


' This  chapter,  in  part,  like  KB.  xxviii.  2 and 
3 deals  with  the  Maitravaruna’s  recita- 
tions at  the  three  pressings,  which  are 
RV.  i.  16  (IgS.  V.  5.  14),  vii.  21,  and  iv. 
35  complete  in  each  case  as  against  the 
alternative  of  sets  of  seven  verses. 

* The  argument  is  that  as  ten  is  the  norm, 
34  [h.o.s.  2s] 


nine  is  small ; or  defective. 

^ I.  e.  at  the  Prasthita  offering  ; see  A^S.  v. 
5.  15-18;  99®-  2-10;  Caland  and 

Henry,  L’ Agnistoma,  pp.  209,  211,  212. 

* Sayana  treats  this  as  if  it  were  antariksalokdd 
dhi  : the  world  meant  is  in  his  view  the 
ndkaprstha. 


vi.  9 — ] 


[266 


The  Qastras  of  the  Hotrakas 

yonder  world  to  the  world  of  heaven.  They  cannot  bear  the  sacrificer  to  the 
world  of  heaven  who  recite  sets  of  seven.  Therefore  as  wholes  should  he 
recite  the  hymns. 

vi.  10  (xxviii.  2).  Further  he  says  ‘ Seeing  that  the  sacrifice  is  for  Indra, 
then  why  do  two  only  at  the  morning  pressing  use  as  offering  verses  for  the 
Prasthita  (libations)  verses  manifestly  addressed  to  Indra,  namely  the  Hotr 
and  the  Brahmanacchansin : ‘ This  Soma  drink  for  thee  ’ is  the  offering 
verse  of  the  Hotr,^  ‘ O Indra,  thee  as  a bull  we  ’ is  that  of  the  Brahmana- 
cchansin.^  The  others  use  (verses)  to  various  deities  ; how  are  their  verses 
connected  with  Indra  ? ’ The  Maitravaruna  ® uses  as  offering  verse  ‘ Mitra 
we  hail  ’ ; ‘ Varuna  for  the  Soma  drinking  ’ (he  says) ; whatever  Pada  con- 
tains (the  word)  ‘ drink  ’ is  a symbol  of  Indra ; thereby  he  delights  Indra. 
The  Potr  * uses  as  offering  verse  ‘ 0 Maruts,  in  whose  dwelling  ’ ; ‘ He  is 
best  protected  of  men  ’ (he  says) ; the  protector  is  Indra ; this  is  a symbol 
of  Indra  ; thereby  he  delights  Indra.  ‘ 0 Agni,  bring  hither  the  wives  ’ the 
Nestr®  uses  as  offering  verse;  ‘ Tvastr  to  the  Soma  drinking’  (he  says) ; 
Tvastr  is  Indra  ; this  is  a symbol  of  Indra ; thereby  he  delights  Indra.  ‘ To 
him  whose  food  is  the  ox,  whose  food  the  cow’  the  Agnidh®  uses  as  offering 
verse  ; ‘ Soma- backed,  the  creator  ’ (he  says)  ; the  creator  is  Indra  ; this 
is  a symbol  of  Indra ; thereby  he  delights  Indra. 

‘ Come  hither  with  those  that  move  at  dawn, 

The  gods,  ye  that  have  excellent  wealth, 

Indra  and  Agni,  to  the  Soma  drinking  ’ ; 

is  the  offering  verse  of  the  Achavaka,'^  being  in  itself  perfect.  So  are  these 
verses  to  Indra ; in  that  they  are  addressed  to  various  deities,  thereby  he 
delights  the  other  deities.  In  that  they  are  in  Gayatri,  thereby  they  are 
connected  with  Agni  ; these  three  with  them  he  obtains. 

vi.  11  (xxviii.  3).  ‘ There  ^ hath  been  pressed  the  divine  Soma  juice  mingled 
with  milk  ’ he  recites  at  the  midday  for  (the  goblets)  being  filled,  (verses) 
containing  (the  words)  ‘ strong  ’,  ‘ drink  ’,  ‘ pressed  ’,  and  ‘ be  drunk  ’ and  so 
perfect  a form.  (The  verses)  which  he  recites  are  addressed  to  Indra ; the 
sacrifice  is  connected  with  Indra ; they  are  Tristubh  verses  which  he  recites ; 


> RV.  viii.  66.  8 ; A^S.  v.  6.  18  ; 9QS.  vii.  4. 

3.  Cf.  KB.  xxviii.  3 ; GB.  vii.  20. 

» RV.  iii.  40.  1 ; A?S.  v.  6.  18  ; ggS.  vii.  4.  7. 
3 RV.  i.  23.  4 ; AgS.  v.  6.  18  ; ^gS.  vii.  4.  6. 

« RV.  i.  86. 1 ; AgS.  V.  6.  18  ; ggS.  vii.  4.  8. 

» RV.  i.  22.  9 ; A^S.  _v.  6.  18  ; ggS.  vii.  4.  9. 

« RV.  viii.  43.  11  ; A^S.  v.  6.  18  ; ggS.  vii. 

4.  10. 

’ RV.  viii.  38.  7 ; AgS.  v.  7.  6 ; ggS.  vii.  7. 2. 


vi.  11.  ' This  chapter  gives  the  hymn  for  the 
filling  of  the  goblets  and  the  Prasthita 
libations;  fortheformersee  AgS.  v.  B.  14; 
13. 11 ; ggS.vii.  17.3;  it  is  merely  alluded 
to  in  KB.  xxix.  2.  The  hymn  is  RV.  vii. 
21  : the  word  gorjtka  is  quite  uncertain  ; 
‘ dont  la  lleche  est  la  vache  ’ is  Caland  and 
Henry’s  rendering  L’Agtiif  oma,  p.  284. 


267] 


The  Recitations  of  the  Hotrakas  [ — vi.  12 

the  midday  pressing  is  connected  with  the  Tristubh.  They  say  ‘ Seeing 
that  (the  word)  “ be  drunk  ” is  a symbol  of  the  third  pressing,  then  why  does 
he  recite  verses  containing  (the  word)  “ be  drunk  ” and  why  do  they  use  such 
verses  as  offering  verses  ? ’ At  the  midday  the  gods  become  di'unk  as  it 
were  ; they  also  at  the  third  pressing  become  drunk  together  ; therefore  at 
the  midday  he  recites  (verses)  containing  the  word  ‘ be  drunk  ’ and  they  use 
such  (verses)  as  offering  verses.  All  of  them  at  the  midday  use  for  the 
Prasthita  libations  ^ verses  manifestly  addressed  to  Indra.  Some  use  verses 
containing  (the  words)  ‘ peneti'ate  towards  The  Hotr  ® uses  as  offering 
verse  ‘ Drink  the  Soma  towards  which  O dread  one  thou  hast  penetrated 
The  Maitravaruna  ^ uses  as  offering  verse  ‘ Drink  it,  thou  that  art  impetuous, 
penetrating  The  Brahmanacchausin  ° uses  as  offering  verses  ‘ Do  thou 
drink  as  of  old  ; let  it  delight  thee  The  Potr  ® uses  as  offering  verse  ‘ Come 
hither ; Soma  lover  they  call  thee  The  Nestr  uses  as  offering  verse 
‘ Thine  is  this  Soma;  do  thou  come  hither  The  Achavaka*  uses  as  offer- 
ing vei*se  ‘ For  Indra  the  Soma  draughts  found  aforetime  The  Agnidh® 
uses  as  offering  verse  ‘ Filled  is  his  cup;  hail ! ’ Of  these  those  contain  (the 
words)  ‘ penetrate  towards  ’ ; Indra  was  not  victorious  at  the  morning  press- 
ing ; with  these  (verses)  he  penetrated  towards  the  midday  pressing ; in 
that  he  penetrated  towards,  therefore  do  these  verses  contain  (the  words) 
‘ penetrate  towards 

vi.  12  (xxviii.4).  ‘ Come  ^ hither,  O sons  of  strength  ’ he  recites  at  the  third 
pressing  for  (the  goblet)  being  filled,  (verses)  containing  (the  words)  ‘ strong  ’, 
‘ drink  ’,  ‘ press  and  ‘ be  drunk  ’ and  so  perfect  in  form.  They  are  addressed 
to  Indra  and  the  Rbhus.  They  say  ‘ Since  they  do  not  chant  (verses)  to  the 
Rbhus,  then  why  do  they  call  it  the  Arbhava  Pavamana  ? ’ Prajapati  as 
father  having  made  immortal  the  Rbhus  being  mortal  gave  them  a share  in 
the  third  pressing ; therefore  they  do  not  chant  (verses)  to  the  Rbhus,  but 
they  call  it  the  Arbhava  Pavamana.  Further  he  says  ‘Seeing  that  in  the 
two  first  pressings  he  recites  according  to  the  metre,  Gayatri  verses  at  the 
morning  pressing,  Tristubhs  at  the  midday  pressing,  then  why  does  he  recite 
Tristubh  verses  at  the  third  pressing  which  is  connected  with  the  Jagatil  ’ 


2 For  the  Prasthitas,  see  A^S.  v.  5.  19  ; 99®- 
vii.  17.  6-11  ; Caland  and  Henry,  pp.  286, 
287. 

* RV.  vi.  17.  1 : this  and  the  next  two  contain 

forms  of  abhi-trcl  A9S.  v.  5.  19  ; 99®- 
17.5.  Cf.  GB.vii.  21. 

* EV.  vi.  17.  2 ; A9S.  v.  5.  18 ; 99S.  vii.  17.  6. 
s EV.  vi.  17.  3 ; A9S.  v.  5.  19  ; 99S.  vii.  17.  7. 
s EV.  i.  104.  9 ; A.9S.  V.  5. 19  ; 99S.  vii.  17.  8. 
7 RV.  iii.  35.  6 ; A9S.  v.  5. 19  ; 99S.  vii.  17.  9. 


8 RV.  iii.  36.  2 ; A9S.  v.  5.  19  ; 99S.  vii.  17. 

10.  A9S.  inverts  the  order  of  the  pre- 
ceding and  this. 

9 RV.  iii.  32.  15 ; A9S.  v.  5.  19  ; 99S.  vii. 

17.  11. 

1 For  the  filling  of  the  goblets  to  RV.  iv.  35 
see  A9S.  v.  5.  14  ; 99®-  ® > Caland 

and  Henry,  VAgni^oma,  pp.  345,  346. 
It  is  merely  referred  to  in  KB.  xxx.  1. 
Cf.  GB.  vii.  22. 


vi.  12 — ] 


[268 


The  Qastras  of  the  Hotrakas 


‘ The  third  pressing  has  the  sap  sucked  out ; the  Tristubh  metre  is  one  with 
the  sap  not  sucked  out  but  full  of  pure  juice ; (therefore  it  serves)  to  make 
it  full  of  sap  ’ should  he  reply ; ‘ Moreover  he  thus  gives  Indra  a share  in 
the  pressing  Further  he  says  ‘ Seeing  that  the  third  pressing  is  connected 
with  Indra  and  the  Rbhus,  then  why  does  he,  the  Hotr,  alone  at  the  third 
pressing  use  for  the  Prasthita  libations  ^ what  is  manifestly  (a  verse  to 
Indra  and  the  Rbhus  “ O Indra  with  the  Rbhus,  full  of  strength,  the  well 
blended”,  while  the  others  use  (verses)  to  various  deities,  and  how  are 
these  (verses)  connected  with  Indra  and  the  Rbhus  The  Maitravaruna  ^ uses 
as  offering  verse  ‘ O Indra  and  Varuna,  drinkers  of  the  pressed  this  pressed 
(juice)’;  in  ‘Your  chariot  the  sacrifice  for  the  enjoj^ment  of  the  gods  ’ he  men- 
tions many ; that  is  a symbol  of  the  Rbhus.  The  Brahmanacchansin  ® uses  as 
offering  verse  ‘ With  Indra,  O Brha.spati,  drink  the  Soma  ’ ; in  ‘ Let  the  drops 
well  formed  enter  you  ’ he  mentions  many ; that  is  a symbol  of  the  Rbhus. 
The  Potr  “ uses  as  offering  verse  ‘ May  the  steeds,  swift  speeding,  bring  you 
hither  ’ ; in  ‘ Swiftly  leaping,  come  ye  forward  on  their  backs  ’ he  mentions 
many;  that  is  a symbol  of  the  Rbhus.  The  Nestr'^  uses  as  offering  verse 
‘ As  at  home  come  ye  to  us,  swift  to  listen  ’ ; in  ‘ Come  ye  ’ he  mentions 
many;  that  is  a symbol  of  the  Rbhus.  The  Achavaka®  uses  as  offering 
verse  ‘ O Indra  and  Visnu  drink  of  this  sweet  drink  ’ ; in  ‘ The  sweet  Soma 
juices  of  you  two  have  come  ’ he  mentions  many ; that  is  a symbol  of  the 
Rbhus.  The  Agnidh  ® uses  the  offering  verse  ‘ This  praise  to  Jatavedas  who 
doth  deserve  it ; in  ‘ Like  a chariot  let  us  magnify  with  devotion  ’ he  mentions 
many ; that  is  a symbol  of  the  Rbhus.  So  are  these  verses  addressed  to 
Indra  and  the  Rbhus.  In  that  they  are  addressed  to  various  deities,  thereby 
he  delights  the  other  deities.  In  that  they  consist  mainly  of  Jagati  verses,^® 
and  the  third  pressing  is  connected  with  the  Jagati,  verily  (they  serve)  to 
make  perfect  the  pressing. 

vi.  13  (xxviii.  5).  Further  he  says  ‘ Seeing  that  some  of  the  Hotr’s  offices 
liave  litanies  and  others  have  no  litanies,  how  are  they  all  made  by  him  to 
have  litanies,  and  be  equal  and  perfect  ? ’ In  that  naming  them  together  ^ 
they  call  them  Hotr’s  offices,  thereby  are  they  equal.  In  that  some  of  the 
Hotr’s  offices  have  litanies  and  others  not,  thereby  are  they  different.  So 
they  all  become  for  him  possessed  of  litanies,  equal  and  perfect.  Further 


* For  the  Prasthita  libations  see  A^S.  v.  6. 
19;  viii.2.4-12  ; Caland  and  Henry, 

pp.  346-349. 

3 RV.  iii.  60.  6 ; A^S.  v.  5.  19  ; viii.  2.  .5. 
‘ RV.  vi.  68.  10  ; A^S.  v.  5.  19  ; viii. 
2.  6. 

® RV.  iv.  60.  10  ; A9S.  V.  6.  19  ; 99s.  viii. 
2.  7. 


6 RV.  i.  85.  6 ; A9S.  v.  5.  19 ; 99S.  viii.  2.  8. 
’ RV.  ii.  36.  3 ; A9S.  v.  6.  19  ; 99S.  viii.  2.  9. 
8 RV.  vi.  69.  7;  A9S.  v.  6.  19;  99S.  viii. 
2.  10. 

8 RV.  i.  94.  1 ; A9S.  v.  6 19 ; 99S.  viii.  2.  1 1. 
10  Weber  compares  prdi/a  in  99^.  vii.  26.  6. 

' Weber  (7nd.  Stud.  ix.  298)  suggests  as  an 
alternative  ‘ iibereinstimmend  ’. 


269]  The  Litanies  of  the  llotrakas  [ — vi.  h 

he  says  ‘The  Hotrakas  recite  at  the  morning  pressing  and  recite  at  the 
midday  pressing;  how  do  they  recite  at  the  third  pressing?’  ‘In  that  at 
the  midday  they  recite  two  hymns  apiece’,  he  should  reply,  ‘for  that 
reason.’  Further  he  says  ‘Seeing  that  the  Hotr  has  two  litanies,  how 
have  the  Hotrakas  two  litanies ? ’ ‘In  that  they  use  as  offering  verses 
(verses)  addressed  to  two  deities  ’,  he  should  reply,  ‘ for  that  reason.’ 

vi.  14  (xxviii.  6).  Further  he  says  ‘ Seeing  that  these  three  Hotr’s  offices 
are  possessed  of  litanies,  how  have  the  others  litanies?’  The  Ajya  is  the 
litany  of  the  Agnidh’s  office,  the  Marutvatiya  of  the  Potr’s,  the  Vai^vadeva 
of  the  Nestr’s ; these  Hotr’s  offices  contain  the  characteristics  accordingly.^ 
Further  he  says  ‘ Seeing  that  some  Hotrakas  have  one  direction  only  given 
to  them,  then  why  has  the  Potr  two  directions  given,  and  the  Nestr  two^?  ’ 
When  the  Gayatri  yonder  having  become  an  eagle  brought  the  Soma,  Indra 
having  cut  off  the  litanies  of  these  Hotr’s  offices  gave  them  to  the 
Hotr  (saying)  ‘You  have  called  to  me;  you  have  known  this’.  The  gods 
said  ‘ With  speech  let  us  strengthen  these  two  Hotr’s  offices  ’.  Therefore 
have  they  two  directions.  By  speech  they  strengthened  the  Agnidh’s  office ; 
therefore  his  offering  verses  are  one  verse  larger.^  F urther  he  says  ‘ Seeing 
that  the  Maitravaruna  gives  directions  to  the  Hotr  with  ‘ Let  the  Hotr  say 
the  offering  verse ; let  the  Hotr  say  the  offering  verse  ’,  then  why  does  he 
give  directions  with  ‘ Let  the  Hotr  say  the  offering  verse ; let  the  Hotr  say 
the  offering  verse  ’ to  the  Hotra9ahsins  who  are  not  Hotrs  ? ’ The  Hotr  is 
the  breath ; all  the  priests  are  the  breath  ; verily  thus  he  says  in  effect  ‘ Let 
breath  say  the  offering  verse  ; let  breath  say  the  offering  verse  ’.  Then  he 
says  ‘Is  there  a direction  for  the  Udgatrs,  or  is  there  not?’  ‘There  is’  he 
should  reply.  In  that  the  Pra^astr,  after  muttering,  says  ‘ Do  ye  chant  ’, 
this  is  their  direction.  Further  he  says  ‘ Is  there  a choosing  ^ of  the 
Achavaka  ? Or  not  ? ’ ‘ There  is  ’ he  should  reply.  In  that  the  Adhvaryu 

says  to  him,  ‘ O Achavaka,  say  what  is  to  be  said  by  you  ’,  this  is  the  choice 
of  him.  Further  he  says  ‘ Seeing  that  at  the  third  pressing  the  Maitra- 
varuna recites  (a  litany)  to  Indra  and  Varuna,  then  why  are  the  strophe 
and  antistrophe  addressed  to  Agni  ? ’ With  Agni  as  their  head  the  gods 
smote  away  the  Asuras  from  the  litanies ; therefore  its  strophe  and  anti- 
strophe are  addressed  to  Agni.®  Further  he  says  ‘ Seeing  that  the  Brahmana- 
cchahsin  recites  (a  litany)  to  Indra  and  Brhaspati  at  the  third  pressing, 

* Tlie  offering  verses  of  the  three  priests  con-  ’ The  Agnidh  has  an  extra  verse  KV.  iii.  6. 
tain  references  to  Agni,  the  Maruts,  and  9 ; A^^S.  v.  19.  7 ; 99®-  1- 

the  All-gods.  ■*  There  is  no  formal  Pravara ; ,see  A9S.  v. 

“ I.  e.  at  the  Rtuyajas  of  the  twelve  Praisas,  3.  12. 

the  Potr  number  2 and  8,  the  Nestr  3 and  ® RV.  vii.  82  and  84  are  the  9^®tra ; vii.  16. 
9.  The  text  is  given  in  full  in  Schefte-  16-18  ; 19-21  are  the  Stotriya  and 

lowitz.  Lie  ApokrypJien  des  Rgveda,  as  v.  7.  Anurupa. 


vi.  14 — ] 


[270 


The  (^Qbstras  of  the  Hotrakas 

and  the  Achavaka  one  to  Indra  and  Visnu,  how  are  their  strophes  and 
antistrophes  addressed  to  Indra  ® ? ’ Indra  drove  away  the  Asuras  from 
the  litanies ; he  said  ‘ With  me  who  ? ’ With  ‘ I ’ and  ‘ I ’ the  deities  followed 
after ; in  that  Indra  was  the  first  to  drive  away,  therefore  their  strophes 
and  antistrophes  are  addressed  to  Indra ; in  that  with  ‘ I ’ and  ‘ I ’ the 
deities  followed  after,  therefore  do  they  recite  to  various  deities. 

vi.  15  (xxviii.  7).  Further  he  says  ‘Seeing  that  the  third  pressing  is 
connected  with  the  All-gods,  then  why  are  these  hymns  to  Indra  in  Jagati 
recited  as  the  commencement  at  the  third  pressing?’  ‘Verily  laying  hold 
of  Indra  by  them  they  proceed’  he  should  reply.  Moreover  in  that  the 
third  pressing  is  connected  with  the  Jagati,  it  is  for  desire^  of  the  Jagati. 
Whatever  metre  is  recited  thereafter,  it  is  all  in  the  Jagati  if  these  hymns 
to  Indra  in  Jagati  are  recited  as  the  commencement  at  the  third  pressing. 
Then  at  the  end  the  Achavaka  recites  a hymn  in  Tristubh  ^ ‘ With  the  rite  ’ ; 
the  rite  which  is  to  be  praised  he  refers  to.  ‘ With  sap  ’ (he  says) ; sap  is 
food ; (verily  it  serves)  to  win  proper  food.  ‘ With  safe  paths  furthering 
us  ’ (he  says) ; verily  thus  he  recites  for  safety  day  by  day.  Further  he 
says  ‘ Since  the  third  pressing  is  connected  with  the  Jagati,  then  why  have 
they  concluding  verses  in  Tristubh  ? ’ The  Tristubh  is  strength ; verily  thus 
at  the  end  they  keep  finding  support  in  strength.  ‘ This  speech  of  mine 
hath  reached  Indra,  Varuna  ’ is  that  of  the  Maitravaruna ; ^ ‘ May  Brhaspati 
protect  us  around  behind’  that  of  the  Brahmanacchansin ; ^ ‘Both  have 
conquered  ’ is  that  of  the  Achavaka,®  for  they  two  are  victorious ; ‘ They 
are  not  conquered,  he  is  not  conquered  ’ (he  says),  for  neither  of  them  has 
conquered. 

‘ What  time,  O Visnu,  with  Indra  ye  did  strive 
Then  did  ye  two  divide  in  three  the  thousand  ’ 

(he  says).  Indra  and  Visnu  fought  with  the  Asuras;  having  conquered, 
them  they  said  ‘ Let  us  make  an  arrangement  ’.  The  Asuras  said  ‘ Be  it  so  ’. 
Indra  said  ‘So  much  as  Visnu  three  times  traverses,  so  much  be  ours;  let 
the  rest  be  yours  ’.  He  traversed  these  worlds,  then  the  Vedas,  then  speech. 


® RV.  i.  57  ; X.  68  and  43  are  the  <J!astra  ; viii. 
21.  1-2 ; 9-10  are  the  Stotrij’a  and 
Anurupa  of  the  Bralimanucchahsin  ; ii. 
13;  vii.  100;  i.  156;  vi.  69;  and  viii. 
98.  7-9  ; 13.  4-6  are  the  verses  of  the 
Achavaka  referred  to.  All  those  are  the 
^astras  of  the  Hotrakas  at  the  third 
pressing  in  the  Ukthya  ; see  A^S.  vi. 
1.  2 ; 99s.  ix.  1-4  ; AB.  iii.  49,  50. 

* Cf.  KB.  XXX.  2,  3 and  see  also  Vait.  xxxii.  35. 
The  form  jugathmnyd  is  very  abnormal ; 


miirakrtyd  in  AB.  iii.  4.  6 is  not  probably 
a parallel,  but  hliiiiiaskdmyd  occurs  in  a 
Kanva  passage  of  the  cited  by 

Eggeling,  SBE.  xxvi.  42,  u.  2. 

2 RV.  vi.  69. 

» RV.  vii.  84.  5. 

RV.  X.  43.  11  (not  42.  11  as  Haug,  the  last 
hymn  being  x.  43). 

“ RV.  vi.  69.  8 ; cf.  (pK.  iii.  3.  1.  13  ; Eggeling, 
SBE.  xxvi.  62,  n.  2. 


271] 


[ — vi.  17 


Tlie  Sampdta  and  other  Hymns 

They  say  ‘What  is  the  thousand?’  ‘These  worlds,  these  Vedas,,  moreover 
speech  ’ he  should  reply.  ‘ Did  ye  divide  ’ the  Aehavaka  repeats  in  the 
Ukthya,  for  he  is  then  the  last;  the  Hotr  at  the  Agni.stoma  and  the 
Atiratra,  for  he  is  then  the  last,  ‘Should  he  repeat  at  the  Soda^in? 
Or  should  he  not  repeat  ? ’ ‘ He  should  repeat  ’ they  say  ; ‘ Why  should  he 

repeat  in  the  other  days  and  not  at  this  1 ’ Therefore  he  should  repeat.® 
vi.  16  (xxviii,  8).  Further  he  says  ‘Seeing  that  the  third  pressing  is 
connected  with  the  Nara9ahsa,  then  why  does  the  Aehavaka  at  the  end 
recite  in  the  Qilpas  verses  without  reference  to  the  Nara9ahsa.‘  The 
Nar^ahsa  (hymn)  is  a development ; some  seed  is  developed  as  it  were ; 
this  is  already  developed  and  so  propagated.  Again  the  Nara^ahsa  hymn 
is  soft  and  slipping ; but  the  Aehavaka  is  the  last ; (they  think)  ‘ We 
shall  establish  it  in  something  firm  for  the  sake  of  firmness  ’,  Therefore 
the  Achavftka  at  the  end  in  the  (^ilpas  recites  (verses)  without  reference  to 
the  Nara^ansa  (thinking)  ‘ We  shall  establish  it  in  something  firm,  for  the 
sake  of  firmness  ’, 


ADHYAYA  IV 

The  Samjxita  and  other  Hymns. 

vi,  17  (xxix,  1),  The  strophe  of  the  next  day  they  make  the  antistrophe, 
at  the  morning  pressing  ^ for  the  continuity  of  the  Ahina  (sacrifice).  J ust  as 
the  one  day  (rite)  pressing,  so  the  Ahina;  just  as  the  pressings  of  the 
one  day  (rite)  as  a pressing  keep  united,  so  the  days  of  the  Ahina  keep 
united.  In  that  they  make  the  sti-ophe  of  the  next  day  the  antistrophe  at 
the  morning  pressing  for  the  continuity  of  the  Ahina,  verily  thus  they 
continue  the  Aliina.  The  gods  and  the  seers  planned  ‘ With  what  is  the 
same,  let  us  continue  the  sacrifice ; they  saw  this  similarity  in  the  sacrifice, 


® The  last  four  syllables  are  repeated  ; see 
A^S.  vii.  1.  12. 

* Sayana  explains  the  term  Nara9ahsa  as 
praise  of  men  like  the  Rbhus  or  Angi- 
rases.  In  vi,  32  the  Nara9ahsi  verses 
(Danastutis)  are  mentioned.  Cf.  how- 
ever the  Nara9ahsa  hymn,  RV.  x.  62  in 
AB.  vi.  27 ; KB.  xxiii.  8.  There  can  be 
no  real  doubt  that  the  real  reference  is 
to  RV.  X.  62  with  its  generative  refei-ence. 
The  reply  to  the  objection  is  twofold  ; 
in  the  first  place  the  seed  when  developed 


needs  no  further  aid  and  as  the  Aehavaka 
is  late  in  the  ritual  it  is  developed  when 
it  reaches  him.  Secondly  the  hymn  is 
soft  and  so  a bad  ending.  The  term 
Nara9ansa  occurs  in  yet  another  use  of 
the  cups  of  the  libations  (Caland  and 
Henry,  L'AgnMoma,  p,  220 : the  con- 
nexion with  Nara9ansa  and  the  manes  is 
discussed  by  Oldenberg,  ZDMG.  liv.49  seq. 
and  Hillebrandt,  Vedo  Myth.  ii.  102),  but 
this  is  not  here  in  place, 
vi,  17.  ^ Cf.  above  AB.  vi.  5. 


vi.  17 — ] 


[272 


The  Qastras  of  the  Hotrahas 


the  Pragathas  the  same,^  the  beginnings  ^ the  same,  the  hymns  ^ the  same. 
Indra  is  a house  frequenter ; where  Indra  goes  first,  then  he  returns  again ; 
verily  (it  serves)  to  secure  Indra  in  the  sacrifice. 

vi.  18  (xxix.  2).  These  Saihpatas  Vi9vamitra  first  saw;  them  seen  by 
Vi9vamitra  Vamadeva  created,^  ‘ Thee,  0 Indra  with  the  thunderbolt  ’ ; ‘ That 
which  of  ours  Indra  rejoiceth  in  and  desireth  ’,  and  ‘ How  ? of  what  Hotr 
hath  he  made  great  ? ’ To  them  he  swiftly  moved ; in  that  he  swiftly 
moved  (samapatat),  that  is  why  the  Sampatas  have  their  name.  Vi9va- 
mitra  considered  ‘ The  Saihpatas  which  I saw  Vamadeva  has  created ; what 
hymns  now  can  I create  as  counter  Sampatas  I ’ He  created  these  hymns 
as  SaihpMas  their  counterparts.^  ‘ Straightway  on  birth,  the  bull,  the 
youngling,’  ‘ Indra,  breaker  of  citadels,  overcame  the  Dasa  with  his  beams,’ 
‘ This  offering  do  thou  make  attain,’  ‘ Thy  comrades.  Soma-loving,  desire 
thee,’‘  Ordering  the  bearer  hath  gone  to  the  grandson  of  the  daughter  ’,  and 
‘ Like  a carpenter,  have  I fashioned  a thought.’  ‘ Who  alone  is  to  be  invoked 
by  mortals  ’ Bharadvaja  ® (saw).  ‘ With  sharp  horns,  like  a terrible  wild 
beast’,  and  ‘Praises  have  been  offered  in  desire  of  glory’  Vasistha^  (saw), 
‘To  him  the  eager,  the  impetuous’  Nodhas®  (saw).  Having  recited  at  the 
morning  pressing  the  strophes  of  the  six-day  (rite),  at  the  midday  they 
recite  the  Ahina  hymns.  These  are  the  Ahina  hymns ; ‘ Let  the  true  one 
come  hither,  the  bounteous,  he  of  the  Soma  lees’  the  Maitravaruna ® (recites) 
containing  (the  word)  ‘ true  ’.  ‘ To  him  the  eager,  the  impetuous  ’ (this 

hymn)  containing  (the  word)  ‘ prayer  ’ in  ‘ To  Indra  the  prayers  most  truly 
given  ’ and  ‘ 0 Indra,  these  prayers  have  the  Gotamas  made  ’ the  Brahmana- 
cchansin  recites.  ‘ Ordering  the  bearer  ’ (this  hymn)  containing  (the  word) 

‘ bearer  ’ in  ‘ They  have  produced  the  bearer  ’ the  Achavaka  ® recites.  They 
say  ‘Why  does  the  Achavaka  recite  this  hymn  containing  (the  word) 
“ bearer  ” both  in  the  days  that  go  away  and  those  that  come  up  again  1 ’ 


^ See  A^S.  vii.  4.  6 ; see  below  AB.  vi.  21. 

® See  A^S.  vii.  4.  7 ; below  AB.  vi.  22. 

^ Not  the  ahinasuktdni  as  Sayana  but  the 
aharahahfasydni ; see  A^S.  vii.  4.  8 and  9 ; 
AB.  vi.  20.  Mokahsari  he  sees  a cat. 

1 RV.  iv.  19,  22,  23  ; AgS.  vii.  5.  20. 

2 RV.  iii.  48,  34,  36,  30,  31,  38  ; A^S.  vii.  6. 

20  omits  iii.  48  and  iii.  38  ; see  AB.  vi. 
20. 

3 RV,  vi.  22 ; A^S.  vii.  5.  20. 

* RV.  vii.  19,  23;  A^S.  vii.  5.  20  omits  vii. 
23;  see  AB.  vi.  20.  It  is  really  not  a 
Satiipata  proper. 

“ RV.  i.  61  ; A^S.  vii.  1.  8;  ^igS.  xii.  4.  17, 
18. 


6 RV.  iv.  16  ; A^S.  vii.  4.  9 ; g(?S.  xii.  3.  13, 
14. 

^ RV.  i.  61  : Id  and  16  are  referred  to. 

8 RV.  iii.  31  ; A^S,  vii.  4.  9 ; ^^S.  xii.  6.  16, 
17.  This  is  repeated  both  on  the  days  of 
the  Sadahas  and  also  on  the  days,  which 
once  past  do  not  recur,  here  specified  ; for 
its  use  on  the  .S.adahas,  see  AB.  vi.  19.  4. 
The  term  Ahina  is  here  a quite  peculiar 
one,  the  days  being  single  days  in  se.  The 
order  is  (1)  strophe  and  antistrophe  ; (2) 
the  Kadvant  Pragatha  ; (3)  the  Aram 
bhanlya ; (4)  the  altarahaJifasya ; (6)  the 
Ahina  for  the  Maitravaruna  ; (4)  and  (5) 
being  inverted  for  the  other  two ; see 
A9S.  vii.  4. 


[ — vi.  19 


27.‘i)  The  Sampdta  and  other  Hymns 

The  knower  of  many  Res  is  powerful ; tlie  hymn  contains  (the  word) 
‘ bearer  ’ ; the  bearer  bears  the  yoke  to  which  it  is  yoked.  Therefore  the 
Achavaka  recites  in  both  cases  this  hymn  containing  (the  word)  ‘ bearer 
both  in  the  days  that  go  away  and  in  those  that  come  up  again.  These  are 
on  five  days,  the  Caturvin^a,  Abhijit,  Visuvant,  Vi9vajit  and  Mahavrata; 
these  days  are  Ahimis,  for  nothing  in  them  is  left  out ; these  days  go  away 
without  recurring ; therefoi'e  they  recite  them  on  the.se  days.  In  that  they 
recite  them,  (they  hope)  ‘ Let  us  obtain  the  worlds  of  heaven  without  defect, 
with  all  forms,  with  all  perfection.  In  that  they  recite  them,  they  invite 
Indra  with  them,  like  a bull  to  a cow.  In  that  moreover  they  recite  them, 
it  is  for  the  continuity  of  the  Ahina ; veidly  thus  they  continue  the  Ahina. 

vi.  19  (xxix.  3).  These  three  Sainpata  (hymns)  the  Maitravaruna  recites 
one  by  one  day  by  day,  alternating  their  order;'  on  the  first  day  (he 
recites)  ‘ Thee  O Indi  a,  with  the  thunderbolt  on  the  .second  ‘ That  which 
of  oui's  Indra  rejoiceth  in  and  desireth  ’,  on  the  third  ‘ How  ? of  wliat  Hotr 
hath  he  made  great '?  ’ Three  Saiiipatas  the  Brahmanacchausin  recites  one 
by  one  day  by  day,  alternating  their  order,’'  on  the  first  day  ‘ Indra,  breaker 
of  citadels,  overcame  the  Da.sa  with  his  beams’,  on  the  second  ‘ Who  alone 
is  to  be  invited  by  mortals  ’,  on  the  third  ‘ With  sharp  horns,  like  a terrible 
wild  beast  ’.  Three  Sampatas  the  Achavaka  recites  one  by  one,  day  by  day, 
alternating  their  order,^  on  the  first  day  ‘ This  offering  do  thou  make  attain  ’, 
on  the  second  ‘ Thy  comrades.  Soma-loving,  desire  thee  ’,  on  the  third 
‘ Ordering  the  bearer  hath  gone  to  the  grandson  of  the  daughter  ’.  These 
number  nine ; there  are  three  to  be  recited  every  day ; ^ these  make  up 
twelve ; the  year  has  twelve  months ; Prajapati  is  the  year ; the  sacrifice  is 
Prajapati ; thus  they  obtain  the  year  and  Prajapati ; thus  they  continue 
day  by  day  to  find  support  in  the  year,  in  Prajapati,  in  the  sacrifice. 
Between  them  they  should  insert  an  insertion,  Viraj  verses  and  verses  ® by 
Vimada  without  repetition  of  o on  the  fourth  day,  Pankti  ® ver.ses  on  the  fifth. 


* RV.  iv.  19  ; iv.  22  ; iv.  23.  viparydsam  pre- 

sumably means  that  on  the  last  three 
days  of  the  Sadaha  they  are  repeated  in 
the  same  order.  These  hymns  replace 
the  Ahina  hymns  of  the  special  days  (AB. 
vi.  18,  n.  8).  See  A^S.  vii.  5.  21,  22  ; cf. 
Vait.  xxxi.  25. 

’ RV.  iii.  of  ; vi.  22  ; vii.  19. 

’ RV.  iii.  36  ; iii.  30  ; iii.  31. 

* See  for  these  AB.  vi.  20. 

* RV.  vii.  22.  5-8  ; vii.  31.  10-12  ; see  KB. 

xxix.  5 where  they  are  called 
These  are  made  into  three  triplets  and 
inserted  by  the  three  priests  on  the  fourth 
35  [b.0.8.  «si 


day  of  the  Sa^ha ; the  verses  by 
Vimada  are  not  an  alternative  as  sug- 
gested by  Sa3'ana  {ekahpakiah  . . . paksdn- 
taram)  but  an  addition,  and  the  Anand. 
ed.  reads  taimadtf  ca  caturthe  (which  is  of 
course  palaeographically  practically  the 
same  as  the  reading  vaimodti;  caturthe).  The 
verses  are  RV.  x.  23.  1-7  ; the  first  three 
verses  in  each  case  go  to  the  Maitra- 
varuna ; the  Brahman^chansin  has  3- 
5 ; the  Achavaka  5-7.  See  A^S.  vii.  11. 
34  seq. ; Vait.  xxxii.  7. 

« RV.  i.  29.  1-7  ; I9S.  vii.  11.  39.  Cf.  g^S. 
xii.  5.  12  ; Vait.  xxxii.  8. 


vi.  19 — ] 


[274 


The  Qastras  of  the  Hotrakas 


and  verses  by  Parucchepa'^  on  the  sixth.  Moreover  on  those  days  which 
have  great  Stomas  the  Maitravaruna  ® should  insert  ‘ What  friend  of  man 
to-day,  god -loving the  Brahmanacchahsin,'*  ‘He  who  hath  been  placed 
as  it  were  in  the  forest  delighting/  and  the  Achavaka  ‘ Come  hither, 
standing  on  thy  chariot  seat  These  are  the  insertions  ; by  means  of  these 
insertions  the  gods,  the  seers,  conquered  the  world  of  heaven.  Verily  thus 
also  the  sacrificers  by  these  insertions  conquer  the  world  of  heaven, 

vi.  20  (xxviii.  4)  ‘ Straightway  on  birth  the  bull,  the  youngling  ’ the 
Maitravaruna'  recites  day  by  day  before  the  hymns.  That  hymn  is 
heavenly ; by  this  hymn  the  gods  conquered  the  world  of  heaven,  by  this 
the  seers.  Verily  thus  also  the  sacrificers  by  this  hymn  comjuer  the  world  of 
heaven.  It  is  by  Vigvamitra ; Vi5vamitra  was  the  friend  of  all ; all 
becomes  friendly  to  him  who  knows  thus  and  to  those  for  whom  a Maitra- 
varuna, knowing  thus,  recites  this  before  the  hymns  day  by  day.  It  con- 
tains (the  words)  ‘ bull  ’ and  ‘ cattle  ’ ; (it  serves)  to  win  cattle.  It  is  of 
five  verses ; the  Pankti  has  five  Padas ; food  is  the  Pahkti ; (it  serves)  to 
win  proper  food,  ‘ Praises  have  been  offered  in  desire  of  glory  ’ the 
Brahmanacchansin  recites  day  by  day  the  hymn  containing  (the  word) 
‘ praise  ’ and  so  perfect.  This  hymn  is  heavenly  ; by  this  hymn  the  gods 
conquered  the  world  of  heaven,  by  this  the  seei’s.  Verily  thus  also  the 
sacrificers  by  this  hymn  conquer  the  world  of  heaven.  It  is  by  Vasi.stha; 
by  it  Vasistha  went  to  the  dear  abode  of  Indra,  he  con(|uered  the  highest 
world.  He  goes  to  the  dear  abode  of  Indra,  he  conquers  the  highest 
world  who  knows  thus.  It  has  six  verses ; the  seasons  are  .six  ; (it  serves) 
to  win  the  seasons.  He  recites  it  after  the  Sariipatas.  Having  obtained 
thus  the  world  of  heaven  tlie  sacrificers  find  support  in  this  world.  ‘Like 
a carpenter  have  I fashioned  a thought’,  the  Achavfika^  recites  day  l>y 
day,  containing  (the  word)  ‘ towards  ’ and  a syml)ol  of  continuity.  ‘ Ponder- 
ing on  the  dear  (days)  to  come  ’ (he  says) ; the  days  to  come  arc  dear ; 
verily  thus  they  proceed  pondering  on,  laying  hold  of,  them.  The  world  of 
heaven  is  to  come  as  compared  with  this  world  ; verily  thus  he  alludes  to 
it.  ‘ I long  to  see  the  .sages,  with  wisdom  ’ (he  says),  our  seers  who  are 
departed  are  the  .sages  ; verily  thus  he  refers  to  them.  It  is  by  Vifvamitra ; 
Vi5vamitra  was  the  friend  of  all ; all  becomes  friendly  to  him  who  knows 
thus.  That  which  he  recites  has  no  deity  mentioned  and  is  connectcfl  with 


T RV.  i.  131.  1-7  ; A9S.  vii.  11.  40.  Cl.  9?S. 

xii.  3.  12  ; Vail,  xxxii.  1). 

* RV.  iv.  25  ; A^S.  vii.  12.  1 ; Vait.  xxxiii. 
18  ; GB.  xi.  1.  Those  arc  used  for  tlio 
Cliiindonias  as  the  Stomas  iiicroaso  in  size. 
» RV.  X.  29  ; AgS.  vii.  12.  1 ; Vait.  xxxii.  10  ; 
GB.  xi.  2. 


>0  RV.  iii.  43  ; A^S.  vii.  12.  I. 

' RV.  iii.  48.  Cf.  A5!S.  vii.  4.  8 

2 RV.  vii.  23.  Cr.  A^S.  vii.  4,  9 ; ygs.  xii, 

4.  3. 

3 RV.  iii.  38.  Cf.  A<?S.  vii.  1.  9 ; <p^S.  xii, 

5.  3. 


[ — vi.  22 


27f)] 


The  Kculvant  PragdthaH 


Prajapati.  Prajapati  is  he  whose  name  is  not  mentioned ; (it  serves)  to 
obtain  Prajapati.  Once*  he  mentions  Indra;  tliereby  he  departs  not  from 
the  Indra  form.  It  is  in  ten  verses;  the  Viraj  has  ten  syllables;  the  Viraj 
is  food  ; (it  serves)  to  win  food.  As  to  its  beinjr  of  ten  verses,  the  breaths 
are  ten  ; verily  thus  they  obtain  the  breaths,  they  place  breaths  in  the 
body.  He  recites  it  after  the  Saihpatas ; verily  thus  having  obtained  the 
world  of  heaven,  the  .sacrificers  find  support  in  this  world. 

vi.  21  (xxix.  5).  ‘Who,  O Indra,  him  that  hath  thee  as  his  wealth’, 

‘ What  newest  of  prai.ses  and  ‘ What  hath  not  been  wrought  by  him  ’ are 
the  Pragathivs  * containing  the  word  ‘ who  ’ which  are  recited  day  by  day 
at  the  beginning.  Prajapati  is  Who  ; (verily  they  serve)  to  obtain  Praja- 
pati. Moreover  in  that  they  contain  (the  word)  ‘ who  ’ and  who  is  food, 
(they  serve)  to  win  food.  Moreover  as  to  their  containing  (the  word) 

‘ who  ’,  day  by  day  they  praise  employing  the  Ahlna  hymn,  duly  appeased, 
and  it  is  by  the  Pragathas  containing  (the  word)  ‘ who  ’ that  they  appease 
them.  Appeased  they  bring  them  prosperity  (A«) ; appeased  they  carry 
them  towards  the  world  of  heaven.  The  beginnings  of  the  hymns  which 
they  recite  .should  be  in  Tri.stubh ; these  some  recite  before  the  Pragathas, 
calling  them  inserted  verses.  That  he  should  not  do  so.  The  Hotr  is  lordly 
power,  the  Hotra(;ahsins  are  the  people ; verily  thus  they  would  make  the 
people  refractory  to  the  lordly  power  which  is  a confusion.  He  should 
know  ‘ These  my  hymn  beginnings  are  Tristubhs  Just  as  men  set  .sail  on  an 
ocean  so  set  they  sail  wdio  perform  the  year  or  a twelve  day  (rite) ; ju.st  as 
men  desiring  to  reach  the  other  shore  mount  a ship  well  found, ^ so  do  they 
mount  the  Tristubhs.  That  metre  having  made  them  go  to  the  world  of 
heaven  does  not  fail,  for  it  is  the  strongest  of  all.  He  should  not  utter  the 
call  for  these  (verses)  (thinking)  ‘ The  metre  is  the  same  ; moreover  let  me 
not  make  them  inserted  verses.’  In  that  they  recite  these  (verses),  (they 
think)  ‘Let  us  mount  the  hymns  with  the  recognized  beginnings  of  the 
hymns.’  In  that  they  recite  these  (verses),  verily  with  them  they  summon 
Indra,  like  a bull  to  the  cow.  Moreover  in  that  they  recite  them,  (it 
serves)  for  the  continuity  of  the  Ahlna ; verily  thus  they  continue  the  Ahlna. 

vi.  22  (xxix.  6).  ‘O  Indra  drive  away  all  our  enemies  in  front’  the 
Maitravaruna  * recites  day  by  day  before  the  hymns  : 


< RV.  iii.  38.  10. 

» RV.  vii.  32.  14  and  15 ; viii.  3.  13  and  14  ; 
C6.  9 and  10.  In  this  chapter  the  order 
of  the  various  parts  of  the  litanies  agrees 
clearly  with  that  in  A^S.  vii.  4 (mis- 
interpreted by  Haug,  ii.  412,  n.  8)  ; viz. 
the  Pragathas  ; then  the  TrisUibh  verses  ; 
then  RV.  iii.  48 ; i.  61  ; iii.  31  ; then 


RV.  iv.  16  ; vii.  23  ; iii.  38 ; then  the 
concluding  verses  ; AB.  vi.  18,  n.  8 ex- 
plains the  order  of  iii.  48  and  iv.  16  (for 
the  opposite  order  see  AB.  vi.  18  and  20). 
Afdntdni  may  be  read. 

* Cf.  below  AB.  vii.  13;  BR.  vii.  1199. 
vi.  22.  > RV.x.  131. 1.  Cf.  A^S.  vii.  4.  7 ; 
xii.  3.  5 ; KB.  xxix.  4. 


vi.  22 — ] 


[276 


The  Qastras  of  the  Hotrakas 


‘ Drive  away  those  behind,  0 overpowering  one, 

Drive  away  those  to  the  north,  0 hero,  those  below  to  the  south 
That  we  may  delight  in  thy  wide  protection  ’ 

(he  says) ; it  is  a symbol  of  freedom  from  fear ; for  he  desires  as  he  pro- 
ceeds freedom  from  fear.  ‘ Those  yoked  with  prayer,  I yoke  with  prayer  ’ 
the  Brahmanacchahsin  ^ recites  day  by  day ; in  ‘ I yoke  ’ it  contains  (the 
word)  yoke,  since  the  Ahina  is  yoked  as  it  were ; (therefore)  it  is  a symbol 
of  the  Ahina.  ‘ To  wide  space  thou  leadest  us  after  knowing  ’ the  Achavaka  * 
recites  day  by  day;  since  the  Ahina  goes  as  it  were,  (the  words)  ‘Thou 
leadest  after  ’ are  a symbol  of  the  Ahina ; (the  words)  ‘ Thou  leadest  ’ are 
a symbol  of  the  proceeding  of  the  sacrificial  session.  These  are  recited  day 
by  day.  They  should  conclude  with  the  same  verses ; * Indra  is  a home- 
goer  as  regards  their  sacrifice  ; as  a bull  to  the  cow,  or  as  a cow  to  its  well- 
known  place  of  pasture,  so  does  Indra  come  to  their  sacrifice.  He  should 
not  conclude  with  the  ‘ Prosperity  let  us  invoke  ’ verse  ® the  Ahina  (hymn) ; 
the  Ksatriya  departs  from  his  kingdom ; his  rival  he  then  summons. 

vi.  23  (xxix.  7).  Then  follows  the  yoking  and  releasing  of  the  Ahina  (rite), 
with  ^ ‘ He  traversed  the  atmosphere’  he  yokes ; with  ‘ So  Indra’  he  releauses ; 
with  ^ ‘ I of  the  two  connected  with  Sarasvati  ’ and  ‘ Surely  this  of  thee  ’ 
he  yokes  the  Ahina ; with  ^ ‘ Let  us  be  thine,  0 god  Varuna  ’ and  ‘ Chant  ye  ’ 
he  releases.  He  is  worthy  to  weave  the  Ahina  who  knows  how  to  yoke  and 
to  release  it.  In  that  they  are  yoked  on  the  Caturvin9a  day  is  the  yoking  ; 
in  that  they  are  released  before  the  concluding  Atiratra  is  the  releasing. 
If  on  the  Caturvin9a  day  they  were  to  conclude  with  (the  verses)  of  the 
one  day  (rite),  they  would  conclude  the  sacrifice,  and  would  not  make  it  an 
Ahina ; if  they  were  again  to  conclude  with  the  concluding  verses  of  the 
Ahina,  the  sacrifice  would  perish,  just  as  one  wearied  and  not  being  released 
perishes.  With  both  sets  should  they  conclude.^  That  is  as  if  one  were 
to  go  a long  journey  unyoking  from  time  to  time ; the  sacrifice  becomes 
continuous,  and  yet  they  release  (it).  He  should  not  over-recite  the  Soma  by 


2 RV.  iii.  35.  4.  Cf.  A^S.  vii.  4.  7 ; 9?S.  xii. 

4.  2. 

5 RV.  vi.  47.  8.  Cf.  A^S.  vii.  4.  7 ; xii. 

5.  2. 

* Viz.  RV.  iv.  10.  21  (Maitrilvaruna)  ; vii. 

23.  6 (Brahmanacchaiisin)  ; ii.  11.  21 
Achavaka)  ; see  AB.  vi.  23. 

® RV.  iii.  38.  10.  See  A9S.  vii.  4.  10. 

* RV.  viii.  14.  7-9  ; vii.  23.  6 (the  Brahmana- 

cchahsin), for  the  morning  and  mid- 
day pressings  as  concluding  verses.  Cf. 
GB.  xi.  6. 


^ RV.  viii.  38.  10  ; ii.  11.  21  (tlio  Achavaka)  ; 
tho  second  refers  to  tho  release. 

’ RV.  vii.  60.  9 ; iv.  16.  21  (the  Maitrava- 
runa)  ; the  first  refers  to  tho  joining. 

* I.  e.  the  Maitravaruna  with  those  of  the 
one  day  rite  only  ; the  Ach&vSka  with 
those  of  tho  Ahina ; the  Brahmanh- 
cchahsin  with  those  of  tho  Ahina  in 
tho  morning  and  those  of  the  one  day 
rite  at  tho  midday  prossing  : above  AB. 
vi.  8. 


277] 


The  Ahlna  Rite 


[ — vi.  24 


more  than  one  or  two  verses  at  the  two  pressings  ® ; when  a Stoma  is  over- 
recited l)y  many  verses  then  come  into  existence  long  stretches  of  wild ; 
he  may  use  an  unlimited  number  at  the  third  pressing ; the  world  of 
heaven  is  unlimited  ; (it  serves)  to  obtoin  the  world  of  heaven.  He  grasps 
the  Ahina  continuous  and  firm  who  knowing  thus  performs  the  Ahina. 

vi.  24  (xxix.  8).  The  gods  saw  the  cows  in  a cave  ; they  sought  to  win 
them  with  the  sacrifice ; they  obtained  them  with  the  sixth  day.  At  the  morn- 
ing pressing  with  Nabhaka’s  (hymn)  they  tore  open  {nnhh)  the  cave  ; in  that 
they  tore  it  open,  verily  thus  they  loosened  it.  On  the  third  pressing  having 
destroyed  the  cave  with  the  ValakhilyAs  as  the  thunderbolt  and  (the  verse) 
of  one  Pada  as  the  hammer  of  speech,  they  drove  out  the  cows.  Verily  thus 
also  the  sacrificers  tear  open  the  cave  at  the  morning  pressing  with 
Nabhaka’s  (hymn) ; in  that  they  tear  it  open,  verily  thus  they  loo.sen  it. 
Therefore  the  Hotrakas  at  the  morning  pressing  recite  triplets^  by 
Nabhflka.  ‘When  supporting  the  summits’,  the  Maitravaruna,  ‘O  Indra, 
ancient  are  thine  addresses  ’,  the  Br<ihmanacchafisin  ; ‘ The  middle  of  con- 
flicts ’,  the  Achavaka.  At  the  third  pressing  having  destroyed  the  cave 
with  the  Valakhilyas  as  the  thunderbolt  and  (the  verse)  of  one  Pada  as  the 
hammer  of  speech  they  obtain  the  cows.  First  he  transposes  by  Padas  ^ the 
six  hymns  of  the  ValakhilyAs,  by  half  verses  the  second  time,  by  ver.ses 
the  third  time.  When  transposing  by  Padas  be  should  place  (a  verse)  of  one 
Pada  in  each  Pragatha;  that  is  the  hammer  of  speech.  There  are  five 
(verse.s)  of  one  Pada;  four  from  the  tenth  day,  one  from  the  Mahavrata. 
There  are  the  Mahanamni  Padas  of  eight  syllables ; he  should  recite  as 
many  of  these  as  he  requires  to  complete  ; he  should  disregard  the  others. 
When  transposing  by  half  verses  he  should  recite  these  (verses)  of  one 
Pada,  and  these  eight-syllable  Padas  of  the  Mahanamnis.  When  trans- 


® Cf.  AB.  vi.  8.  5 ; here  an  unlimited  number 
is  allowed  for  the  third  pressing  only,  a 
view  which  really  is  not  consistent  with 
that  view;  cf.  A^S.  vii.  12.  5 with  comm. 

' RV.  viii.  41.  4-6  ; 40.  9-11  ; 3-5  ; A?S.  vii. 
2.  17.  They  follow  the  Anurupas  or 
Tristubhs. 

^ The  mode  of  recitation  is  given  by  A^S. 
viii.  2.  19-21.  The  first  six  hymns  (RV. 
viii.  49-54)  are  recited  by  Padas,  half 
verses,  and  verses;  the  order  is  first 
Pada  of  first  verse  of  first  hymn,  then 
second  Pada  of  second  verse  of  second 
hymn  ; first  Pada  second  verse  second 
hymn,  second  Pada  first  verse  first  hymn 
and  so  forth.  The  Pragathas  are  made 
up  of  two  vei-ses;  this  done,  an  eight- 


syllable  vei’se  is  added,  viz.  indro  vifvasya 
gopaiih ; indro  vifvasya  bhupatih ; indro 
vifvasya  rdjati  ; indro  vifvasya  cetati ; indro 
vifvarh  virajati ; further  the  eight-syllable 
Padas  of  the  Mahanamnis  are  added  (from 
AA.  iv.pracetanapra  ceiaya,  &c.)  so  far  as  is 
needed  to  fill  up  the  number  of  Pragathas. 
The  transposition  of  half  verses  follows  in 
precisely  the  same  way,  thus  viii.  49.  1 a 
and  6 ; 50.  2 c and  d ; that  by  verses  viii. 
49.  1 ; 50.  2,  &c.  A^S.  viii.  2.  23  says  that 
the  Mahanamnis  yield  with  the  purisas 
23  sets  of  eight  syllables  to  fill  up  the  28 
Pragathas  of  the  six  Valakhilya  hymns. 
Below  in  AB.  vi.  28  two  other  ways  of 
the  recitation  are  referred  to. 


vi.  24 — ] The  (^astras  of  the  Hotrakas  [278 

posing  by  verses,  he  should  recite  these  (verses)  of  one  Pada  and  these 
eight -syllable  Padas  of  the  Mahanamnis.  In  that  he  transposes  for  the 
first  time  the  six  hymns  of  the  Valakhilyas,  verily  thus  he  transposes  breath 
and  speech ; in  that  for  the  second  time,  thus  he  transposes  eye  and  mind  ; 
in  that  for  the  third,  thus  he  transposes  ear  and  self.  Thus  is  the  desire  in 
the  transposition  obtained,  in  the  Valakhilyas  as  the  thunderbolt,  in  (the 
verse)  of  one  food  as  the  hammer  of  speech,  in  the  arrangement  of  the  breaths. 
For  the  fourth  time  he  recites  the  Pragathas  without  transposition ; the 
Pragathas  are  cattle ; (they  serve)  to  win  cattle.  He  should  not  here  insert 
(the  verse)  of  one  Pada  ; if  he  were  to  insert  (the  verse)  of  one  Pada,  by  the 
hammer  of  speech  he  would  strike  off  cattle  from  the  sacrificer.  If  a man 
were  to  say  to  him  then  ‘ You  have  struck  off  cattle  from  the  sacrificer,  you 
have  made  him  without  cattle  ’,  it  would  certainly  be  so.  Therefore  he  should 
not  insert  (the  verse)  of  one  Pada.  He  inverts  the  last  two  hymns  ; this  is 
their  transposition.  This  to  Saubala  Sai'pis  Vatsi  recited;  he  said  ‘ I have 
secured  ^ the  most  abundant  cattle  in  this  sacrifice ; not  the  least  will  come 
to  me.’  To  him  he  gave  (fees)  as  to  great  priests.  That  recitation  is  rich 
in  cattle  and  heavenl}' ; therefore  he  recites  it. 

vi.  35  (xxix.  9).  He  mounts  the  difficult  mounting;  the  explanation  of 
this  has  been  given.^  In  (a  hymn)  to  Indra^  should  he  mount  for  one  desiring 
cattle ; cattle  are  connected  with  Indra.  It  should  be  in  Jagati ; cattle  are 
connected  with  the  Jagati;  it  should  be  a great  hymn;  verily  thus  he 
establishes  the  sacrificer  in  most  numerous  cattle.  In  (a  hymn)  by  Baru 
should  he  mount;  it  is  a great  hymn  and  in  Jagati.  In  (a  hymn)  to  Indra 
and  Varuna^  should  he  mount  for  one  desiring  support.  This  Hotr’s  office 
has  these  as  deities,  and  has  .support  in  these ; in  that  (the  offering  verse  is) 
addres.sed  to  Indra  and  Varuna,^  verily  thus  he  establishes  it  in  iis  own 
support  as  the  end.  As  to  (his  mounting)  in  (a  hymn)  to  Indra  and 
Varuna,  there  is  here  a Nivid ; by  a Nivid  are  desires  obtained.  If  he 
mounts  in  (a  hymn)  to  Indra  and  Varuna,  it  should  be  in  (a  hymn)  by 
Suparna.  Thus  is  obtained  the  desire  in  (the  hymn)  to  Indra  and  Varuna, 
in  (the  hymn)  by  Suparna. 

vi.  20  (xxix.  10).  They  say  ‘ Should  he  recite  together  ^ on  the  sixth  day 


» Cf.  AB.  vi.  35,  n.  3. 

* See  AB.  iv.  21  ; KB.  xxx.  6.  The  Duroliana 
follows  the  Valakhilyas  and  the  subse- 
quent hymn,  before  its  last  verse. 

® RV.  X.  yC;  it  begins  jjra  w jnn/je ; butSfiyana 
sees  here  in  mahusukla  the  same  use  as  in 
AA.  ii.  2.  2.  Cf.  99s.  xi.  14.  10,  2C. 

’ RV.  viii.  59  by  Suparna  is  clearly  meant 
and  not  the  hymn  pm  dhara  yantu  (AOS. 


iii.  12.  14)  given  as  an  alternative  by 
Sayana.  This  is  given  as  the  hymn  in 
A9S.  viii.  2. 13-16  in  which  theDurohana 
is  to  be  performed  (see  AB.  vi.  26).  Cf. 
99s.  xii.  11.  17. 

* RV.  vi.  68.  11 : see  A9S.  vi.  1.  2. 

vi.  26.  > I.  e.  the  question  is  whether  the 
ordinary  9astra  is  to  be  performed  oi-  not 
with  the  Durohana.  Cf.  AB.  vi.  36. 


279] 


The  Durohaiw 


[ — vi.  27 


Or  should  he  not  recite  together?’  ‘He  should  recite  together’  they  say; 
‘ Why  should  he  recite  together  on  the  other  days  and  why  not  recite 
together  on  this?’  Or  rather  they  say  ‘He  should  not  recite  together. 
The  sixth  day  is  the  world  of  heaven ; the  world  of  heaven  is  not  a phice 
where  all  meet;  only  certain  ones  meet  in  the  world  of  heaven’.  If  he 
were  to  recite  together,  he  would  make  it  common ; in  that  he  does  not 
recite  together,  it  is  a symlxjl  of  the  world  of  heaven.  Therefore  he  should 
not  recite  together.  Again  as  to  his  not  reciting  together,  the  strophe  is 
the  body,  the  Valakhilyas  the  breaths ; if  he  were  to  recite  together,  from 
these  deities  he  would  sever  the  breaths  of  the  sacrificer ; if  one  were 
to  say  of  him  then  ‘From  these  two  deities  he  has  severed  ^the  breaths 
of  the  sacrificer ; breath  will  leave  him  ’,  it  would  certainly  be  so.  There- 
fore he  should  not  recite  together.  If  he  should  reflect  ‘ I have  recited  the 
Valakhilyas ; let  me  recite  together  before  the  difficult  mounting  ’,  he  should 
not  on  any  account  so  desire.  But  if  pride  seizes  him,  let  him  recite  many 
hundreds  after  the  difficult  mounting ; therein  is  obtained  that  in  desire  of 
which  he  does  so.  The  Valakhilyas  are  addres.scd  to  Indra;  they  have 
Padas  of  twelve  syllables ; therein  is  there  obtained  the  desire  that  is  in 
the  Jagatl  (hymn)  to  Indra.^  Moreover  there  is  this  hymn  to  Indra  and 
Varuna,®  and  a closing  verse  for  Indra  and  Varuna  ; therefore  he  should  not 
recite  together.  They  say  ‘ As  is  the  Stotra,  so  the  Qastra ; the  Valakhilyas 
are  recited  transposed,  is  the  Stotra  transposed  or  not  transposed  ? ’ 
‘ Transposed  ’ he  should  reply,  ‘ A twelve-syllable  within  eight-syllable  ^ 
(Padas).’  They  say  ‘ As  is  the  (^astra,  so  the  offering  verse ; three  deities 
are  praised,  Agni,  Indra,  Vanina,  but  he  uses  (a  verse)  to  Indra  and  Varuna 
as  offering  verse;  how  is  it  that  Agni  is  not  omitted?’  Varuna  is  Agni, 
this  also  is  declared  by  a seer.®  ‘ Since  thou,  O Agni,  art  born  as  Varuna  ’ ; 
thus  in  that  he  uses  (a  verse)  to  Indra  and  Varuna  as  offering  verse,  Agni 
is  not  omitted. 

ADHYAYA  V 
The  Qilj^as. 

vi.  27  (xxx.  1).  They  recite  the  Qilpas.^  These  are  the  works  of  art  of 
the  gods  ; in  imitation  of  these  works  of  art  here  is  a work  of  art  accom- 
plished; an  elephant,  a goblet,  a garment,  a gold  object,  a mule  chariot  are 

* I.  e.  RV.  iii.  51.  1-3  (A^S.  vi.  1.  2;  99®.  ‘ The  Stotra  is  prepared  on  the  Dvipada 

ix.  3.  3)  is  to  be  omitted  in  favour  of  verses,  EV.  v.  24.  1-3. 

the  RV.  vii.  84  ; see  A^S.  viii.  2.  16.  ® RV.  v.  3.  1. 

The  sense  of  ta  + i as  sever  (from)  seems  • Cf.  KB.  xxix.  5 for  a diiferent  view  of  the 

necessary  ; cf.  PB.  xiv.  6.  6.  word  ; the  parallel  is  xxx.  4»  They  are 

’ RV.  vii.  84.  said  at  the  3rd  pre.ssing  normally  on  the 

6th  day  of  the  Prsthya  Sadaha. 


vi.  27 — ] The  Qastras  of  the  Hotrakas  [280 

works  of  art ; a work  of  art  is  accomplished  in  him  who  knows  thus.  As 
to  these  ‘ works  of  art  ’ (Qastras),  the  Qilpas  are  a perfection  of  the  self ; 
verily  by  them  the  sacrificer  perfects  himself  as  composed  of  the  metres. 
He  recites  the  Nabhanedistha^  (hymn) ; the  Nabhanedistha  (hymn)  is  seed ; 
thus  he  pours  seed ; he  recites  it  without  mention  (of  the  deity) ; without 
mention  is  seed  secretly  poured  in  the  womb.  He  becomes  mingled  with 
seed : ‘ United  with  earth  he  sprinkled  seed  ’ (he  says) ; verily  (it  serves)  to 
perfect  seed.  He  recites  it  with  the  Nara5ahsa^  (hymn) ; man  is  offspring, 
praise  speech ; verily  thus  he  places  speech  in  offspring,  therefore  offspring 
are  born  speaking.  Some  recite  it  before  saying  ‘ Speech  has  its  place  in 
front  ’ ; others  after  saying  ‘ Speech  has  its  place  behind  ’ ; in  the  middle 
should  he  recite  it ; speech  has  its  place  in  the  middle ; in  a place  nearer 
the  end ; speech  is  nearer  the  back  as  it  were.  It  the  Hotr  having  poured 
in  seed  form  hands  over  to  the  Maitravaruna,'*  (saying)  ‘ Do  thou  provide 
the  breaths  for  it  ’. 

vi.  28  (xxx.  2).  He  recites  the  Valakhilyas ; ^ the  Valakhilyas  are  the 
breaths ; verily  thus  he  provides  breaths  for  him.  He  recites  them  trans- 
posed ; these  breaths  are  transposed,  expiration  (linked)  with  inspiration, 
cross  breathing  with  inspiration.  He  transposes  by  Padas  the  first  two 
hymns,  by  half  verses  the  second  two,  by  verses  the  third  two.  In  that  he 
transposes  the  first  two  hymns,  thus  he  transposes  breath  and  speech ; in 
that  the  second  two,  thus  he  transposes  eye  and  mind  ; in  that  tlie  third  two, 
thus  he  transposes  ear  and  self.  Some  transpose,  putting  Brhati  verses  and 
Satobrhati  verses  in  twos  together ; then  the  desire  that  is  in  transposition 
is  obtained,  but  Pragathas  do  not  come  about.  He  should  transpose  with 
intermingling;  thus  are  Pragathas  produced.  The  Valakhilyas  are  to  be 
Pragathas ; therefore  should  he  transpose  with  intermingling ; as  to  his 
intermingling,  the  Brhati  is  the  body,  the  Satobrhati  the  breaths ; he  recites 


* RV.  X.  61  ; V.  5 is  referred  to.  See  A^S. 
viii.  1.  20.  Cf.  above  AB.  vi.  16. 

® RV.  X.  62.  It  is  inserted  after  RV.  x.  61.  25  ; 
see  A^S.  viii.  1.  20. 

■*  The  ^il])as  of  tliese  priests  have  two  forms, 
tlie  vihrta  at  the  third  pressing  of  the 
sixtli  day,  at  the  Vi9vajit,  and  |if  the 
Saman  ehanters  use  Bvipadas  at  the 
third  pressing  of  any  Ukthyaday  ; this  is 
the  form  contemplated  in  AB.,  save  in  vi. 
30,31;  in  tlie  case  that  the  sixth  day  or  the 
Vi9vajit  is  an  Agnistoma  or  the  Dvipadfis 
are  not  used,  then  a simpler  form  of 
pas  appears  at  tlie  midday  pressing,  the 
Achuvaka  discontinuing  his  Evayamarut 


and  the  Maitravaruna  using  only  the 
Brhati  hymns  ; see  AQS.  viii.  4.  4-12. 

* A^S.  viii.  2.  5 seq.  (cf.  99^*  13seg.) 

gives  the  modes  of  reciting  here  men- 
tioned as  two,  the  Mahavalabhid,  adopted 
in  AB.  vi.  24.  5 wherein  all  the  six  hymns 
are  recited  in  the  three  ways,  and  the 
two  Haundinas  in  which  the  hymns  are 
divided  into  three  sets  of  two  each  (so 
KB.  xxx.  4) ; the  first  of  the  Iluuiidina 
methods  uniting  the  Brhutis  and  the 
Satobrhatis  in  twos,  while  the  other  is 
here  preferred,  and  unites  on  the  basis 
of  vi.  24. 


281] 


The  SuJcirti,  Vrsdkapi,  and  Evaydmarut  [ — vi.  3o 

the  Brhati,  it  is  the  body,  then  the  Sntobrhati,  it  is  the  breaths ; then  the 
Brhati,  tlien  the  Satobrhati ; thus  he  continues  to  strengthen  the  body  with 
the  breaths  around.  Therefore  should  he  transpose  with  intermingling. 
Again  as  to  his  intermingling,  the  Brhati  is  the  body,  the  Satobrhati  cattle  ; 
he  recites  the  Brhati,  it  is  the  body,  then  the  Satobrhati,  it  is  cattle  ; then  the 
Brhati,  then  the  Satobrhati ; thus  he  continues  to  strengthen  the  body  with 
cattle  around.  Therefore  should  he  transpose  with  intermingling.  He 
inverts  the  twodast  hymns ; ^ this  is  their  transposition.  The  Maitravaruna 
having  made  the  breaths  for  it  hands  it  over  to  the  Bnihmanacchahsin 
(saying)  ‘ Do  thou  propagate  it  ’. 

vi.  29  (xxx.  3).  He  recites  the  Sukirti  * (hymn) ; the  Sukirti  hymn  is  a 
birthplace  of  the  gods ; thus  he  produces  the  sacrificcr  from  the  sacrifice  as 
a divine  birthplace.  He  recites  the  Vr.sakapi’^  (hymn) ; the  Vrsakapi  is  the 
body ; verily  thus  he  makes  a body  for  it.  He  recites  it  with  the  sound  o ; 
the  sound  o is  food ; thus  to  it  on  birth  he  gives  food  as  the  breast  to 
a child.  It  is  in  Paiikti  verses ; man  is  fivefold  and  arranged  in  five 
divisions,  hair,  skin,  flesh,  bone,  marrow.  As  great  as  is  man,  so  great 
does  he  make  the  sacrifices  Having  produced  him  the  Brahmanacchahsin 
hands  him  over  to  the  Achavaka  (saying)  ‘ Do  thou  fashion  a support 
for  him 

vi.  30  (xxx.  4).  He  recites  the  Evayamarut  * (hymn) ; the  Evayamarut 
(hymn)  is  a support ; verily  thus  he  makes  a support  for  him.  It  he 
recites  with  the  sound  o ; the  sound  q is  food ; verily  thus  he  places  food 
in  him.  It  is  in  Jagati  or  Atijagati ; all  the  world  is  connected  with  the 
Jagati  or  Atijagati.  It  is  addressed  to  the  Maruts ; the  Maruts  are  waters, 
food  is  water ; verily  thus  in  order  he  places  proper  food  in  him.  These 
they  call  the  accompanying  (hymns),  the  Nabhanedistha,  the  Valakhilyas, 
the  Vrsakapi,  the  Evayamarut.  These  he  should  recite  together  or  not 
recite  together ; if  he  recites  them  separately ; that  would  be  as  if  one 
were  to  divide  in  twp  a man  or  seed ; therefore  he  should  recite  them 
together  or  not  recite  them  together.  Bulila  A9vatara  A9vi  being  Hotr  at 
the  Vi9vajit  meditated  ‘ Of  these  Qilpas  two  are  liable  to  be  performed 
at  the  midday  in  the  Vi9vajit  in  the  year  (rite) ; come,  let  me  here  have 
recited  the  Evayamarut  (hymn)  ’.  He  then  had  recited  the  hymn.  When 
it  was  being  recited  thus,  Gau9la  came  up ; he  said  ‘ O Hotr,  how  is  that 
your  Qastra  is  wandering  without  a wheel  ’.  ‘ What  has  happened  ’ (he 

* AB.  vi.  24.  15.  2 RV.  x.  86.  See  A^S.  viii.  3.  4-6  ; 99S.  xii. 

^ RV.  X.  131.  Cf.  KB.  xxx.  5.  It  follows  the  13.  1. 

strophe  and  antistrophe,  RV.  x.  157.  1-5  ; vi.  30.  ^ RV.  v.  87;  see  A9S.  viii.  4.  2 ; 99®- 

vi.  17.  5 ; see  A.9S.  viii.  3.  3 ; 99®- 

13.  1. 


56 


[H.O.B.  2e] 


vi.  30—] 


[282 


The  Qastras  of  the  Hotrakas 


replied).  ‘ The  Evayamarut  is  being  recited  further  on  ’ ; ^ he  replied,  ‘ the 
midday  is  connected  with  Indra ; why  do  you  seek  to  draw  Indra  away 
from  the  midday  ? ’ ‘ I do  not  seek  to  draw  Indra  away  from  the  midday ; 
he  said.  ‘ But  this  text  is  not  appropriate  for  the  midday ; it  is  Jagati  or 
Atijagati;  all  this  is  connected  with  the  Jagati  or  Atijagati;  it  also  is 
addressed  to  the  Maruts ; do  not  recite  it  ’ (he  replied).  He  said  ‘ Stop, 
O Achavaka  ’ ; then  he  sought  instruction  from  him.^  He  said  ‘ Let  him 
recite  (a  hymn)  to  Indra*  with  a reference  to  Visnu;  then  do  thou,  O Hotr, 
after  the  inserted  verse  to  Rudra®  and  before  (the  hymn)  to  the  Maruts 
insert  this  (Evayamarut)  hymn.  He  caused  the  recitation  to  be  made  .so ; 
now  to-day  it  is  thus  performed.® 

vi.  31  (xxx.  5).  They  say*  ‘Seeing  that  in  the  Vi9vajit,  in  the  Atiratra 
form,’ ^ and  so  on  the  sixth  day  the  sacrifice  comes  into  order,  the  generation  of 
the  sacrificer  comes  into  order,  how  is  it  that  here,  while  the  Nabhanedistha 
hymn  is  not  recited,  the  Maitravaruna  recites  the  V alakhilyas ; they  are 
the  breaths ; seed  comes  first  and  then  breath.  So  the  Brahmanacchansin  : 
while  the  Nabhanedistha  is  not  recited,  he  recites  the  Vrsakapi;  it  is  the 
body;  seed  is  fir.st,  then  the  body ; how  then  is  the  sacrificer  produced  ? How 
are  the  breaths  not  confused  ? ’ ‘ By  means  of  the  whole  sacrificial  rite  they 
prepare  the  sacrificer ; like  an  embryo  in  the  womb,  so  he  lies  growing. 
Not  at  once  in  the  beginning  does  it  come  into  being  whole  ; separately  each 
member  comes  into  being  as  it  comes  into  being  ’ (is  the  reply).  If  they 
perform  all  on  the  same  day,  the  sacrifice  comes  into  order,  the  generation 
of  the  sacrificer  comes  into  order.  Moreover  the  Hotr  recites  at  the  third 
pressing  the  Evayamarut  (hymn) ; verily  thus  at  the  end  he  establishes 
him  in  a support. 

vi.  3.2  (xxx.  6).  When  the  metres  had  been  obtained  by  the  sixth  day  the 
sap  poured  over ; Prajapati  was  afraid  ‘ This  sap  of  the  metres  going  away 


* ‘ North  ’ is  Sayana’s  version,  i.  e.  by  the 

Achavaka,  whoso  altar  is  north  of  the 
Hotr’s. 

® Sayana  takes  ise  = ichami  and  makes  tliis  a 
quotation  obviously  in  error.  Weber 
{Ind.  Stud.  ix.  303)  corrects  the  version  of 
Sayana  which  takes  fcmsista  as  third 
person  sing. 

* RV.  vi.  20  : V.  2 refers  to  Visnu  ; see  A^S. 

viii.  4.  10  ; 99®-  C-  14. 

“ RV.  i.  43.  6 ; see  Caland  and  Henry,  L'A'jni- 
tloma,  pp.  873,  375. 

® I.e.  .at  the  Vi9vajit,  the  other  two  9ilpas 
being  transposed  to  the  midday ; see 
A9S.  viii.  4.  7-9  ; 99s.  xi,  16.  10. 


' This  refers  to  the  Vi^vajit  in  a Sattra  where 
the  NabhanedisUia  of  the  Hotr  is  as  usual 
in  the  Vai9vadeva  9!>'Stra  in  the  third 
pressing.  The  9itstras  of  the  Maitra- 
varuna and  the  Brahmanacchansin  then 
loose  their  special  predecessor ; being 
transferred  to  the  midday  ritual,  in  the 
Agni  stoma  form  ;cf.  KB.  xxv.  12-14.  The 
answer  is  that  all  the  9‘lpas  “re  ?«>■- 
formed  though  not  in  the  same  order, 
the  Evayamarut  being  also  found  in  the 
Hotr’s  recitation. 

* I.e.  as  an  Ekaha,  and  also  on  the  sixth 
day,  an  Ukthya  (read  nhlhyasitthsthdlienn 
in  comm.).  Cf.  A9S.  viii.  4.  5,  6. 


283]  The  Kuntdpft  Jlymn.s  [ — vi.  32 

will  over  the  workls.  It  he  grasped  around  from  above  with  the  metres, 
that  of  the  Gayatri  with  the  Nara^ahsi,  that  of  the  Tristubh  with  the 
Raibhl,  that  of  the  Jagatl  with  the  Pariksiti,  that  of  the  Anustubh  with 
the  Karavya.  Thus  he  placed  again  the  sap  in  the  metres.  He  sacrifices 
with  metres  full  of  sap,  with  metres  full  of  sap  he  extends  the  sacrifice  who 
knows  thus.  He  recites  the  Nara^ahsi  (verses)  ’ ; men  are  offspring,  praise 
is  speech  ; verily  thus  he  places  speech  in  offspring ; therefore  offspring  here 
are  born  speaking  (for  him),  who  knows  thus.  As  to  the  Nara9ah.sls,  by  recit- 
ing the  gods  and  the  seers  went  to  the  world  of  heaven  ; verily  thus  also  the 
sacrificers  b}'^  reciting  go  to  the  world  of  heaven.  These  he  recites  taking 
apart,'^  as  (he  recites)  the  Vrsakapi  (hymn) ; for  it  is  connected  with  the 
Vr.sakapi ; thus  it  follows  the  rule  of  the  Vrsakapi.  In  them  he  should  not 
say  the  sound  o ; he  should  accent  specially for  it  is  their  sound  o.  He 
recites  the  Rtiibhi  (verses)  ■* ; the  gods  and  the  seers  making  a noise  went 
to  the  world  of  heaven ; verily  thus  the  sacrificers  making  a noise  go  to  the 
world  of  heaven.  These  he  recites  taking  apart,  like  the  Vysakapi,  for  it 
is  connected  with  the  Vrsakapi;  thus  it  follows  the  rule  of  the  Vrsakapi. 
In  them  he  should  not  say  the  sound  o ; he  should  accent  specially,  for  it  is 
their  sound  o.  He  recites  the  Parik.sit  ® (verses) ; Parik.sit  is  Agni,  for  Agni 
dwells  around  {pari  Icseli)  these  creatures ; for  round  Agni  these  creatures 
dwell ; he  attains  union  and  identity  of  form  and  world  with  Agni  who 
knows  thus.  As  to  these  being  Pariksit  (verses),  Parik.sit  is  the  year,  for 
the  year  dwells  round  these  creatures,  for  round  the  year  these  creatures 
dwell.  He  attains  union  and  identity  of  form  and  world  with  the  year 
who  knows  thus.  These  he  recites  taking  apart,  like  the  Vr.sakapi,  for  it 
is  connected  with  the  Vnsakapi;  thus  it  follows  the  rule  of  the  Vnsakapi. 
In  them  he  should  not  say  the  sound  o ; he  should  accent  specially,  for  it  is 
their  sound  o.  He  recites  the  Karavya®  (verses).  Whatever  good  thing 
they  did,  the  gods  obtained  with  the  Karavyas;  verily  thus  also  the 
sacrificers  obtain  with  the  Karavyas  whatever  good  thing  they  do.  These 


> All  these  are  to  be  recited  by  the  Biahma- 
nacchahsin  (see  AB.  vi.  29).  The  whole 
is  the  Kuntapa,  referred  by  Sayana  to 
a book  called  the  Kuntapa  being  a Khila. 
See  AV.  xx.  127.  1-3  ; RVKh.  v.  8 ; ?9S. 
xii.  14. 1-3.  See  also  A^S.  viii.  3.  10  seq. ; 
Vait.  xxxii.  19  seq.  Cf.  KB.  xxx.  5-7. 

* I.  e.  pausing  at  each  Pada.  In  § 3 above 
the  words  yad  eva  ndrcifansih  should  go 
with  the  next  clause,  as  in  §§  13  and  14. 
For  the  Nara9ahsis  indistinct  from  the 
Nara9ahsa  in  AB.  vi.  16  and  27)  see 
Vedic  Index,  i.  445,  446 ; SBE.  xlii.  690  seq. 


^ The  Ninarda  is  a species  of  accent  described 
in  A^S.  viii.  3.  9 seq. ; Vait.  xxxii.  14-17. 
It  affects  the  second  vowel  of  the  third 
Pada,  the  normal  place  of  the  Nyunkha. 
The  first  vowel  is  pronounced  as  anuddtta, 
the  second  as  uddtta,  the  next  ekagruti. 
The  Pratigara  is  othdmo  daivom. 

* AV.  XX.  127.  4-6  ; RVKh.  v.  9 ; ^gS.  xii. 
15.  1 ; 14.  4,  5.  Cf.  Vait.  xxxii.  19. 

5 AV.  XX.  127.  7-10  ; RVKh.  v.  10  ; ggS.  xii. 

17.  1.  1-4. 

6 AV.  XX.  127. 11-14;  RVKh.  v.  11  , ggS.  xii. 

15.  2-4.  V.  12  occurs  in  AB.  viii.  11.  5. 


[284 


vi.  32 — ] The  Qastras  of  the  Hotrahas 


he  recites  taking  apart,  like  the  Vrsakapi,  for  it  is  connected  with  the 
Vrsakapi;  thus  it  follows  the  rule  of  the  Vrsakapi.  In  them  he  should  not 
say  the  sound  o ; he  should  accent  specially,  for  it  is  their  sound  o.  He 
recites  the  orderings  of  the  quarters;’  verily  thus  he  puts  in  order  the 
quarters ; five  he  recites ; these  quarters  are  five,  four  transverse,  one 
upwards.  In  these  he  should  not  say  the  sound  o,  nor  should  he  accent 
specially  ® (thinking)  ‘ Let  me  not  make  to  move  these  quarters  These  he 
recites  by  half-verses,  for  support.  He  recites  the  man-ordering  (verses) ; ® 
the  man-ordering  (verses)  are  offspring ; verily  thus  having  put  in  order  the 
quarters  he  establishes  offspring  in  them.  In  these  he  should  not  say  the 
sound  0 nor  accent  specially  (thinking)  ‘ Let  me  not  make  to  move  these 
offspring’.  These  he  recites  by  half -verses,  for  support.  He  recites  the 
Indragathas  ; by  the  singing  against  them  of  the  Indragathas,  the  gods 
overpowered  the  Asuras;  verily  thus  also  the  saerificers  by  singing  the 
Indragathas  against  the  hated  rival  overpower  him.  By  half-verses  he 
reeite.s  these,  for  support. 

vi.  33  (xxx.  7).  He  recites  the  prattle  of  Aita9a  ’ ; Aita^a,  the  sage,  saw 
the  life  of  Agni ; ‘ the  unwearied  part  of  the  sacrifice  ’ say  some.  He  said  to 
his  sons  ‘ My  boys,  I have  seen  the  life  of  Agni ; I shall  chatter  it ; what- 
ever I say  do  not  disregard  He  began  ‘ These  horses  float  up  to  Pratipa 
Pratisatvana  ’ ; (his  son)  Abhyagni  Aita9ayana,  having  come,  arriving  at 
a wrong  moment,  seized  his  mouth  (saying)  ‘ Our  father  has  become  out  of 
his  mind  ’.  He  said  to  him  ‘ Go  hence ; thou  hast  been  a sluggard  in  spoil- 
ing my  speech  ; I was  about  to  make  the  cow  of  a hundred  (years  of)  life, 
man  of  a thousand  (years  of)  life ; worst  of  all  do  I make  thine  offspring 
since  thou  here  hast  fastened  on  me  Therefore  they  say  ‘ The  Abhyagnis 
Aita9ayanas  are  the  least  of  the  Aurvas  ’.  Some  recite  it  of  longer  length ; 
he  should  not  prevent  it ; ‘ Recite  as  much  as  is  desired  ’ he  should  say ; 
the  prattle  of  Aita9apa  is  life ; verily  thus  he  prolongs  the  life  of  the  sacri- 
ficer  who  knows  thus.  As  to  there  being  the  prattle -of  Aita9a;  the  prattle 
of  Aita9a  is  the  sap  of  the  metres  ; verily  thus  he  places  sap  in  the  metres. 
He  sacrifices  with  metres  full  of  sap  and  with  metres  full  of  sap  he  extends 
the  sacrifice  who  knows  thus.  Again  as  to  the  prattle  of  Aita9a;  the 


’’  AV.  XX.  128.  1-5  ; RVKh.  v.  12  ; ggs.  xii. 

20.  2.  1,  3,  2,  4,  6. 

* naivaiva  is  read  by  Sayana  but  it  is  very  odd 
to  liave  two  era’s  tlius  used  ; it  is  natural 
to  suppose  iva  is  once  meant  as  above  it 
is  always  m viva  nardet. 

» AV.  XX.  128.  6-11  ; RVKh.  v.  13  ; 998.  xii. 

21.  2.  1-6. 

‘o  AV.  XX.  128.  12-16;  RVKh.  v.  14;  12,  18, 


and  16  occur  in  9?S.  xii.  15.  6;  16.  1. 

' AV.  XX.  129.  1 seq.  See  KB.  xxx.  5 ; VaH. 
xxxii.  20  ; GB.  xi.  12  seq.  A98.  viii.  3. 

14  prescribes  70  Padas  or  18,  viz.  1-8  a ; 

15  d-17  6 ; 17  d ; ' 18  6.  See  RVKh.  v.  15  ; 
(17x4+2);  99s.  xn.  18.  2.  1-9 ; 1.  11- 
18  has  eight  of  the  verses.  Cf.  A9S.  viii. 
3.  14  seq.  for  the  following  ; Bloomfield, 
Atharvaveda,  pp.  98  seg. 


[ — vi.  34 


285]  The  Prattle  of  Aita^a 

prattle  of  Aita^a  is  freedom  from  exhaustion  and  unfailingness;  (he  thinks) 
‘ Let  there  be  freedom  from  exhaustion  in  my  sacrifice,  unfailingness  in  my 
siicrifice’.  He  recites  the  prattle  of  Aita^a,  taking  it  by  Padas,  like 
a Nivid.  He  says  om  with  the  last  Pada  as  in  the  case  of  a Nivid.  He  recites 
the  riddle  vei'ses.’*  The  gods  having  confounded  the  Asuras  with  the 
riddles  overcame  them ; verily  thus  also  the  sacrificers  having  confounded 
the  hated  rival  with  the  riddles  overcome  him.  These  he  recites  by  half 
verses,  for  support.  He  recites  the  Ajijnasenya  (verses) ; ^ by  means  of  the 
Ajijfiasenya  verses  the  gods  recognizing  the  Asuras  overcame  them  ; verily 
thus  also  the  sacrificers  by  means  of  the  Ajijnasenya  (verses)  recognizing 
the  hated  rival  overcome  him.  These  he  recites  by  half  verses,  for  support. 
He  recites  the  Pratiradha ; ■*  by  the  Pratiradha  the  gods  overpowered  the 
Asuras  and  overcame  them ; verily  thus  also  the  sacrificers  overpower  the 
hated  rival  and  overcome  him.  He  recites  the  Ativada  ; ® by  means  of  the 
Ativadathe  gods  outspoke  the  Asuras  and  overcame  them  ; verily  thus  also 
by  means  of  the  Ativada  the  saerificers  outspeak  the  hated  rival  and  over- 
come him.  These  by  half  verses  he  recites,  for  support. 

vi.  34  (xxx.  8).  He  recites  the  Devanitha  the  Adityas  and  Ahgirases 
disputed  as  to  the  woi’ld  of  heaven.  ‘ We  shall  go  first,  we  ’.  The  Angir- 
ases  first  saw  the  Soma  pressing  on  the  next  day  for  the  world  of  heaven. 
They  dispatched  Agni — Agni  is  one  of  the  Angirases — (saying)  ‘ Go,  tell 
the  Adityas  of  our  pressing  to-morrow  for  the  world  of  heaven  The 
Adityas  having  seen  Agni  saw  the  pressing  on  the  same  day  for  the  world 
of  heaven.  To  them  he  said  on  his  arrival  ‘ We  announce  to  you  the  press- 
ing to-morrow  for  the  world  of  heaven  They  said  ‘ But  we  announce  to 
thee  the  pressing  on  this  day  for  the  world  of  heaven  ; with  thee  for  Hotr 
we  shall  go  to  the  world  of  heaven  ‘ Be  it  so  ’ he  said  and  returned  with 
his  reply.  They  said  ‘ Didst  thou  announce  V ‘I  announced  ’ he  replied  ; 
‘ moreover  they  gave  me  a reply  ‘ No : surely  thou  didst  not  respond  ? ’ 
(they  said).  ‘ I did  respond  ’ he  replied;  ‘ With  fame  he^  approaches  who 
approaches  with  the  priestly  function  ; if  one  were  to  refuse  him,  he  would 


2 AV.  XX.  133.  1-6;  RVKh.  v.  16;  99S.  xii. 

22.  1-6  ; Vait.  xxxii.  21.  Govindasvamin 
and  Sayana  take  pravalhya  as= cheating 
with  fair  words. 

3 AV.  XX.  134.  1-4  ; RVKh.  v.  17  ; g^S.  xii. 

23.  1.  In  Vait.  xxxii.  22  and  23  these 
and  the  next  are  confused. 

^ AV.  XX.  135.  1-3 ; RVKh.  v.  18  ; ggs.  xii. 
23.  2. 

3 AV.  XX.  135.  4 ; RVKh.  v.  19  ; ggS.  xii.  23. 
4 ; Vait.  xxxii.  26  {ativada). 


1 AV.  XX.  135.  6 seq. ; RVKh.  v.  20  ; ggS.  xii. 
19.  1-4  ; Vait.  xxxii.  28  ; see  AgS.  viii.  3, 
25.  Cf.  KB.  xxx.  6 ; Levi,  La  doctrine  du 
sacrifice,  pp.  65,  66. 

3 The  offerer,  rather  than  as  Sayana,  the 
priest,  tarn  is  naturally  masculine  and 
yajnam  is  not  very  easily  to  be  supplied. 
Cf.  gB.  iii.  5.  1.  13-17.  no  ...  rw,  above 
is  overlooked  by  Delbriick,  Altind.  Synt. 
p.  544. 


vi.  34 — ] The  Qastras  of  the  Hotrakas  [286 


refuse  fame ; therefore  I did  not  refuse  If  one  desire  to  refuse  (to  officiate 
at  a sacrifice)  on  account  of  (another)  sacrifice^  should  he  refuse  it.  But 
if  (the  offerer)  is  one  for  whom  it  is  not  suitable  to  sacrifice,  spontaneous 
refusal  is  appropriate. 

vi.  35  (xxx.  9).  The  Angirases  sacrificed  for  the  Adityas  ; to  them  as 
sacrificing  for  them,  they  gave  this  earth  full  of  fees ; being  accepted  it  caused 
them  to  bum ; they  cast  her  away ; she  becoming  a lioness  with  gaping 
jaws  assailed  men.  Of  her  as  she  burned  came  forth  thin  fissures  which  are 
now  upon  her  ; aforetime  she  was  all  even,  as  it  were.  Therefore  they  say 
‘ He  shall  not  accept  a gift  laid  aside  (thinking)  ‘ Let  it  not,  being  pierced  with 
heat,  pierce  me  with  heat.’  But  if  he  should  accept  it,  he  should  give  it  to 
a hated  rival;  he  is  ruined.  Now’  as  to  yonder  sun:  he  having  taken  the 
form  of  a white  horse  with  its  body  bound  with  a horse  halter  w^ent  (to 
them)  (saying)  ‘ This  we  bring  (as  a fee)  for  you.’  Thus  is  the  Devanitha' 
recited. 

‘ The  Adityas,  O singer,  brought  a fee  to  the  Angirases  ; 

This,  0 singer,  they  did  not  approach  ’ ; 
for  they  did  not  approach  the  (earth). 

‘ But  this,  O singer,  they  did  approach  ’ 
for  they  did  approach  yonder  (sun). 

‘ This,  O singer,  they  did  not  accept,’ 
for  they  did  not  accept  this  (earth). 

‘ But  this,  O singer,  they  did  accept,’ 
for  they  did  accept  yonder  (sun). 

‘ Lest  the  days  be  without  discrimination  ’ 
he  is  the  discriminator  of  the  days. 

‘ Without  a leader  the  sacrifices  ’ 

the  fee  is  the  leader  of  the  sacrifices ; ju.st  as  in  this  world  a wagon  with- 
out a leader  comes  to  harm,  so  the  sacrifice  without  a fee  comes  to  harm ; 
therefore  they  say  ‘ At  the  sacrifice  a fee  .should  be  given,  if  but  a small  one.’ 
‘ White  and  swift  of  motion. 

And  most  rapid  of  foot, 

Swiftly  it  accomplisheth  its  purpose  ; 

The  Adityas,  Rudras,  Vasus  praise  thee, 

This  gift  do  thou  accept,  O Angiras  ’ ; 


® This  must  be  the  sense,  as  Sayana  takes  it : 
asmdt  — drlvijydt. 

‘ Tlie  text  is  the  same  in  its  variants  save 
that  99®- 1'^^*  ycj~M.  The  text  is 

hopeless;  Haug  renders  ‘ he  being  carried 
away  ’,  ncta{h)  = nitah.  Weber  {Ind.  Stud. 


ix.  306)  suggests  ncd  asann  ‘ that  they 
may  not  be  ’ in  this  and  the  next  case. 

* Again  tlie  text  is  hopeless.  Haug  as  before 
renders  ‘he  being  carried  aw.ay’,  the 
wise  men  were  without  a leader  (from 
Sayana).  Read  below  atnalpikdpi. 


[ — vi  3C 


287] 


The  Devanltha 


Verily  thus  they  sought  acceptance  of  their  gift. 

‘ This  gift,  great  and  l)road, 
liet  the  gods  give  as  a boon, 

Let  that  be  pleasing  to  you, 

Given  be  it  day  by  day. 

Do  ye  accept  it.’ 

Verily  thus  they  accepted  ^ it  He  recites  this  Devanltha  taking  it  by 
Padas  like  aNivid  ; he  says  om  with  its  last  Pada  as  in  the  case  of  a Nivid. 

vi.  36  (xxx.  10),  He  recites  the  Bhiitecliads  * ; by  means  of  the  Bhutechads 
the  gods  assailed  the  Asui’as  with  battle  and  with  craft.  The  gods,  having 
ob.scured  by  the  Bhutechads  the  might  of  the  Asuras,  ovei’came  them  ; verily 
thus  the  sacrificers  having  obscured  by  the  Bhutechads  the  mightof  the  hated 
rival  overcame  him.  These  he  recites  by  half  verses,  for  support.  He  recites 
the  Ahanasya  (verses) ; ^ from  this  organ  is  seed  poured,  from  seed  offspring 
are  born ; verily  thus  he  secures  propagation.  Ten  he  recites ; the  Viraj 
has  ten  syllables  ; the  Viraj  is  food ; from  food  is  seed  poured  ; from  seed 
offspring  are  born  ; verily  thus  he  .secures  propagation.  In  them  he  inserts 
the  sound  o ; the  .sound  o is  food ; from  food  is  seed  poured,  from  seed  off- 
spring are  born ; verily  thus  he  secures  propagation.  In  ‘ I have  celebrated 
Dadhikravan’  he  recites  the  Dadhikra  (verse) Dadhikra  is  the  divine  filter; 
herein  he  has  said  a speech  full  of  impurity ; thus  .speech  he  purifies  with 
the  divine  filter.  It  is  in  Anustubh  ; the  Anastubh  is  speech  ; thus  with  its 
own  metre  he  purifies  speech.  In  ‘ The  most  sweet  draughts  are  pressed  ’ 
he  recites  (verses)  to  Soma,  the  purifying ; ^ (verses)  to  Soma,  the  purifying 
are  a divine  filter ; herein  he  has  said  a speech  full  of  impurity ; thus  with 
the  divine  filter  he  purifies  speech.  They  are  in  Anu-stubh  ; the  Anustubh 
is  speech ; verily  thus  with  its  own  metre  he  pux'ifies  speech.  In  ‘ The 
drop  hath  mounted  An^umati  ’ he  recites  a triplet  to  Indra  and  Brhaspati ; 

‘ The  hosts,  godless,  as  they  attacked. 

With  Brhaspati  to  aid,  Indra  overwhelmed  ’ 


’ Sayana  clearly  read  ajagrabhaisan  which  in 
sense  is  right,  despite  Aufrecht.  In  AB. 
vi.  24  occurs  paryagrahaisam.  The  most 
probable  reading  is  ajigrahhisan  with  i as 
elsewhere  (Whitney,  Sansk.  Gr.  § 1031  6; 
cf.  § 801  t),  unless  we  allow  ai  as  an 
abnormality  for  *. 

' AV.  XX.  135.  11-13;  RVKh.  v.  21; 
xii.  16.  4, 5,  3 ; Vail,  xxxii.  30. 

2 AV.  XX.  136.  l-lOj  RVKh.  v.  22.  1-10; 
Vail,  xxxii.  31  ; A^S.  viii.  3.  30-32  ; cf. 
KB.  xxx.  6 ; 99^-  ^4.  2 ; 25.  1. 


3 AV.  XX.  137.  3;  RV.  iv.  39.  6;  RVKh.  v. 
22.  13 ; cf.  KB.  xxx.  8 ; Vail,  xxxii.  33. 
The  sense  of  vydhanasyam  is  not  quite 
certain,  as  though  Sayana  takes  it  vifista, 
still  vi  ‘ without  ’ might  do. 

■*  RV.  ix.  101.  4-6 ; A^S.  viii.  3.  32  (reading 
ca  tisrah  for  catasn  ah)  ; 99®-  25.  2 ; 

Vait.  xxxii.  33. 

s RV.  viii.  96. 13-15  ; AV-  xx.  137.  7-9  ; A9S. 
viii.  3.  33  ; 99®-  25.  2.  uddcdrya  is 

corrupt ; Weber  {Ind.  Stud.  ix.  307 j sug- 
gests °cdri ; BR.  v.  1412  nddcarya. 


[288 


vi.  36]  The  Qastras  of  the  Hotrakas 

(he  says)  ; the  Asura  folk  were  rebellious  towards  the  gods ; Indra  with 
Brhaspati  as  companion  smote  away  the  Asura  hue  when  attacking ; 
verily  thus  also  the  sacrificers  by  means  of  Indra  and  Brhaspati  as  aid 
smite  away  the  Asura  hue  when  attacking.  They  say  ‘ Should  he  recite 
together  ® on  the  sixth  day.^  Or  should  he  not  recite  together  ? ’ ‘He 
should  recite  together  ’ they  say,®  ‘ why  should  he  recite  together  on  the 
other  days  and  not  recite  together  on  this  ? ’ Or  rather  they  say  ‘ He 
should  not  recite  together  ; the  sixth  day  is  the  world  of  heaven ; the  world 
of  heaven  is  not  a place  where  all  meet ; only  certain  people  meet  in  that 
world.  If  he  were  to  recite  together,  he  would  make  it  common.  In  that 
he  does  not  recite  together,  that  is  a symbol  of  the  world  of  heaven  ; there- 
fore he  should  not  recite  together.  Again  as  to  his  not  reciting  together  ; 
the  litanies  here  are  the  Nabhanedi.stha,  the  Valakhilyas,  the  Vr^kapi  and 
the  Evayamarut ; if  he  were  to  recite  together,  he  would  loose  the  desire 
that  is  in  these.  The  Vrsakapi  is  connected  with  Indra;  the  prattle  of 
Aita9a  is  all  the  metres ; herein  is  the  desire  obtained  which  is  in  (the  hymn) 
in  Jagati  to  Indra ; moreover  the  hymn  is  addressed  to  Indra  and  Brhas- 
pati ; the  concluding  verse  is  addressed  to  Indra  and  Brhaspati  ; therefore 
he  should  not  recite  together. 

® With  the  normal  form,  RV.  i.  57  : AB.  iii.  ’’  I.  e.  KV.  viii.  9(>  (n.  5). 

50.  This  explains  Vaif.  xxxii.  35  which  ® Cf.  above  AB.  vi.  26. 

Caland  has  not  identified. 


PANCIKA  VII 


Supplementary  Matter  and  the  Rajasuya. 

ADHYAYA  I 

The  Division  of  the  Sacrificial  Animal. 

vii.  1 (xxxi.  1).  Now^  regarding  the  division  of  the  sacrificial  animal ; we 
shall  declare  the  division.  The  two  jaws  along  with  the  tongue  belong  to 
Prastotr ; the  breast  in  eagle  shape  to  the  Udgatr,  the  palatal  part  of  the 
throat  to  the  Pratihartr,  the  I'ight  loin  to  the  Hotr,  the  left  to  the  Brahman, 
the  right  thigh  to  the  Maitravaruna,  the  left  to  the  Brahmanacchahsin,  the 
right  side  with  the  shoulder  to  the  Adhvaryu,  the  left  to  the  Upagatrs,  the 
left  shoulder  to  the  Pratipasthatr,  the  right  lower  foreleg  to  the  Nestr,  the 
left  to  the  Potr,  the  right  foreleg  to  the  Achavaka,  the  left  to  the  Agnidh, 
the  right  upper  foreleg  to  the  Atreya,  the  left  to  the  Sadasya,  the  seat 
and  spine  to  the  householder,  the  two  right  feet  ^ to  the  man  who  gives 
the  fast  milk  to  the  householder,  the  two  left  feet  to  him  who  gives 
the  fast  milk  to  the  wife  of  the  householder,^  the  lip  is  common  to 
the  two  ; this  the  householder  should  leave  over.  They  take  the  tail  to  the 
wiv'es,  but  they  should  give  it  to  a Brahman.  The  fleshy  growth  on  the 
neck  and  three  ribs  belong  to  the  Gravastut ; three  ribs  and  half  the  flesh  * to 
the  Unnetr,  the  other  half  of  the  flesh  and  the  lungs  to  the  slaughterer ; it 
he  should  give  to  a Brahman,  if  he  is  not  a Brahman.  The  head  belongs  to 
the  Subrahmanj^a  priest,  the  skin  to  him  who  declares  the  pressing  on  the 
next  day ; ® the  sacrificial  food  to  all  or  to  the  Hotr.  These  thirty-six  each 


* The  division  is  given  in  A^S.  xii.  9,  the 
probably  original  source ; it  is  borrowed 
from  AB.  in  GB.  iii.  18.  The  Upagatrs 
are  subordinate  Saman  priests  who  accom- 
pany the  chants  of  the  Saman  singers  ; 
the  Atreya  is  not  a normal  priest,  but  he 
appears  as  specially  privileged  elsewhere, 
e.  g.  K^S  X.  2. 21  ; KS.  xxviii.  4.  Cf.  the 
part  of  the  Atreya  in  9?®- 
Weber,  Ind.  Stud.  x.  384.  See  for  the 
division  9^-  8.  3 ; Schwab,  Das 

AlHndische  Thieropfer,  pp.  126-130. 

37  [h.o.3.  2s] 


* Sayana  holds  that  the  terms  doh  and 
bdhu  exhaust  the  forelegs,  but  this  seems 
unlikely  ; the  term  here  is  pada  ‘ foot  ’. 

’ Apparently  this  sense  is  meant,  and  so  with 
enayoh,  but  Sayana’s  comment  is  con- 
fused. 

^ The  vaikarta  is  an  unknown  part,  but 
apparently  near  the  kikasd,  here  perhaps 
the  ribs. 

® I.  e.  the  Agnidh  ; see  A^S.  vi.  11.  16. 
Weber  {Ind.  Stud.  ix.  308)  cites  PB  xvi. 
13.  10  ; LgS.  i.  1.  9,  12  ; ^gS.  xiv.  40.  21 ; 


[290 


vii.  1 — ] The  Division  of  the  Sacrifcial  Animal 

of  one  foot  support  the  sacrifice ; the  Brhati  has  thirty-six  syllables ; 
the  worlds  of  heaven  are  connected  with  the  Brhati ; verily  thus  they 
obtain  the  breaths  and  the  worlds  of  heaven ; verily  thus  they  proceed 
finding  support  in  the  breaths  and  in  the  worlds  of  heaven.  It  is  a 
heavenly  victim  for  those  who  thus  divide  it.  But  those  who  do  it  other- 
wise, it  is  as  if  robbers  or  evildoers  should  rend  an  animal.  This  division 
of  the  victim  Qrautarsi  Devabhaga  knew ; but  he  left  the  world  without 
proclaiming  it.  But  it  is  a superhuman  being  proclaimed  to  Girija 
Babhravya ; since  that  time  on  men  study  it. 


ADHYAYA  II 


Expiations  for  Errors  in  the  Agnihotra,  (ftc. 

vii.  2 (xxxii.  1).  They^  say  ‘If  one  who  has  established  the  fires  dies  on 
the  fast  day,  how  is  it  with  his  sacrifice?  ’ ‘ He  should  not  sacrifice  for  him’, 
they  say,  ‘ for  he  has  not  arrived  at  the  sacrifice.’  They  say  ‘ If  one  who 
has  established  the  fires  dies  when  the  Agnihotra  has  been  put  on  the  fire  or 
the  Samnayya  milk  or  the  oblations,  what  is  the  expiation  here  ? ’ He  should 
put  them  all  around  so  that  they  may  all  be  burned  together.  That  is  the 
expiation  here.  They  say  ‘ If  one  who  has  established  the  fires  dies  when 
the  oblations  have  been  put  in  place,  what  is  the  expiation  here  ? ’ (Saying) 
‘ Hail ! ’ to  those  deities  for  whom  the  libations  were  drawn  he  should  offer 
them  whole  in  the  Ahavaniya.  That  is  the  expiation  here.  They  say  ‘ If 
one  who  has  established  the  fires  dies  in  absence,  how  is  his  Agnihotra  to 
be  performed  ? ’ He  should  offer  with  the  milk  of  (a  cow)  with  a calf  to 
which  it  is  to  be  won  over  ; ^ the  milk  of  (a  cow)  with  a calf  to  which  it 
is  to  be  won  over  is  different,  as  it  were,  the  Agnihotra  of  the  dead  is 
different  as  it  were.  Or  they  may  offer  with  milk  from  whatever  source. 
Moreover  they  say  ‘ They  should  keep  kindled  these  fires,  without  offering, 
until  the  bones  are  collected.’  If  the  bones  cannot  be  found,  having 
gathered  three  hundred  and  sixty  leaf  stalks,®  and  having  made  of  them 


41.  11.  The  presence  of  the  Sadasya, 
who  is  not  recognized  by  the  A9valayana 
school,  but  only  by  the  Kau.sitaki,  is 
another  sign  of  later  origin,  as  in  the  use 
of  the  word  vibhdga;  probably,  as  Lindner 
{Paryini,  p.  79)  suggests,  an  older  account 
has  been  superseded  by  the  Sutra  version. 

^ For  the  Praya9cittas  cf.  ^B.  xii.  6.  1 seq.  ; 
Kau^.  xiv  ; A^S.  iii  ; Ap.  ix ; Atharva- 


prdyafcitfa  (JAOS.  xxxiii.  71  neg.).  For 
this  case  cf.  JB.  i.  67.  1-3  ; 9®- 

2.  5. 

* See  TS.  i.  8.  5.  1 ; TB.  i.  6.  8.  4 ; Sayana’s 
derivation  from  y'rd  is  very  bad : Narft- 
yana  on  A9S.  iii.  10.  17  recognizes  the 
root  van  ; Vedic  Index,  i.  462. 

® sattih  is  one  of  the  extraordinary  forms  of  the 
tradition  : sastim  must  no  doubt  be  read. 


291]  Expiatiojis  for  Errors  in  the  Sacrifice  [ — vli.  5 

a human  figure  as  it  were,  they  should  perform  on  it  the  usual  round  (of 
ceremonies)  and  thus  after  mingling,  the  (fires)  with  the  bones  gathered 
together  remove  them.  A hundred  and  fifty  should  he  place  on  the  body, 
a hundred  and  forty  on  the  thigh  bones,  fifty  on  the  thighs,  and  the  rest  on 
the  head.  That  is  the  expiation  here. 

vii.  3 (xxxii.  2).  [As  in  AB.  v.  27.^] 

vii.  4 (xxxii.  3).  They  say  ‘If  a man’s  Sarunayya^  milked  in  the  evening 
becomes  spoiled  or  some  one  carries  it  away,  what  is  the  expiation  here  ? ’ 
Having  divided  into  two  the  morning’s  milking,  he  should  curdle  one  half  of 
it  and  sacrifice  with  it.  That  is  the  expiation  here.  They  say  ‘ If  the  morning 
milking  of  the  Samnayya  becomes  spoiled  or  some  one  carries  it  away,  what 
is  the  expiation  here  1 He  should  prepare  in  its  place  a cake  for  Indra  or 
Mahendra  and  sacrifice  with  it.  That  is  the  expiation  here.  They  say  ‘ If 
the  whole  of  his  Samnayya  becomes  spoiled  or  some  one  cturies  it  away, 
what  is  the  expiation  here.  (He  should  otter)  a cake  for  Indra  or  Mahendra 
just  as  above.  That  is  the  expiation  here.  They  say  ‘ If  the  whole  of  his 
oblation  becomes  spoiled  or  men  take  them  away,  what  is  the  expiation 
then  ? ’ Having  made  them  according  to  the  deities  out  of  butter,  he 
should  otter  wdth  a butter  oblation  and  thus  perform  another  ottering 
without  a ttaw.  The  sacrifice  is  the  expiation  of  the  sacrifice. 

vii.  5 (xxi.  4).  They  say  ‘ If  on  to  a man’s  Agnihotra  wdien  put  on  the  fire 
something  not  fit  for  sacrifice  falls,  what  is  the  expiation  here  ? ’ Having 
poured  it  all  into  the  ottering  spoon,  and  having  gone  east,  he  places  the 
kindling  stick  on  the  Ahavaniya,  and  having  taken  off  a hot  coal  from  the 
north  of  the  Ahavaniya  he  should  pour  the  offering,  either  in  silence  or  w'ith 
a verse  to  Prajapati.^  That  is  both  offered  and  not  ott'ex’ed.  If  it  happens 
when  (the  spoon)  has  been  filled  once  or  tw'ice,  the  same  procedure  applies. 
If  he  can  remove  it,  having  poured  off*  the  spoilt  portion,  and  having  poured 
the  unspoiled  portion  (into  the  offering  spoon)  he  should  offer  it  in  the 
ordinary  way.-  That  is  the  expiation  here.  They  say  ‘ If  a man’s  Agni- 


Weber  {Ind.  Stud.  ix.  310)  suggests 
sadah  (cf.  xii.  23.  13).  The  parallel 
texts  giving  the  rite  have  paldfatjnldiii 
iv.  1.5.  19 ; K^S.  xxv.  8.  15)  or 
°tsarunam  (Kauf.  83)  or  pdldfatsaruni  (At/i. 
Pray.  iii.  8).  For  impe  = dvivinge  cf. 
Wackernagel,  AUind.  Gram.  II.  i.  SO,  31. 

* The  only  changes  are  the  omission  of  the 
last  sentence  and  the  insertion  of  ‘ They 
say  ’ before  each  hypothesis, 
vii.  4.  * I.  e.  the  mixture  of  milk  prepared  at 
the  evening  and  on  the  morning  for  the 


Agnihotra.  The  evening  milk  is  made 
sour  and  mixed  with  the  fresh  milk.  Cf. 
Atharvaprdija^cilta,  ii.  1. 
vii.  5.  1 RV.  X.  121.  10.  Cf.  IgS.  iii.  20.  23. 
TB.  i.  55.  3 and  SB.  xii.  4.  2.  4 differ. 
See  also  Atharvaprdyafcitta,  i.  3 seq. 

- I.  e.  in  the  usual  mode  of  unnayana,  pouring 
into  the  spoon  ; TB.  ii.  1.  3.  5.  The 
form  vyapanayiium  is  very  irregular  ; for 
parallels  see  Whitney,  Sa»isfc  Gr.  § 968  d. 
Cf.  JAOS.  xxxiii.  73,  n.  49.  sa  yadi  is  a 
sign  of  lateness. 


vii.  5 — ] Expiations  for  Errors  in  the  Agnihotra  [292 

hotra  when  put  on  the  fire  spills  or  pours  over,  what  is  the  expiation 
here  ? ’ He  should  pour  water  on  it  for  expiation ; waters  are  expiation ; 
then  he  touches  (the  rest)  with  his  right  hand  and  mutters.  ‘ To  the  sky 
a third,  to  the  gods  the  sacrifice  hath  gone;  thence  may  wealth  come 
to  me ; to  the  atmosphere,  a third,  to  the  fathers  the  sacrifice  hath  gone ; 
thence  may  wealth  come  to  me ; to  the  earth  a third,  to  me  the  sacrifice 
hath  gone ; thence  may  wealth  come  to  me.’  He  then  mutters  (a  verse) 
to  Visnu  and  Varuna,^  ‘ By  whose  might  the  regions  are  established  ; 
Visnu  guards  that  of  the  sacrifice  which  is  well  sacrificed,  Varuna  that 
which  is  ill  sacrificed ; verily  (it  serves)  to  appease  both  of  them.  That 
is  the  expiation  here.  They  say  ‘ If,  as  he  goes  eastwards,^  the  Agnihotra 
which  has  been  put  on  the  fire  spills  or  falls  out,  what  is  the  expiation 
here  ? ’ If  he  were  to  fetch  it  again,  he  would  turn  the  sacrifice  away 
from  the  world  of  heaven  ; he  should  stay  where  he  is  and  others  should 
fetch  to  him  the  remains  of  the  Agnihotra  and  he  should  offer  it  in  the 
usual  way.  That  is  the  expiation  here.  They  say  ‘ If  the  offering  spoon 
splits,  what  is  the  expiation  here  ? ’ He  should  fetch  another  spoon  and 
offer  ; then  he  should  put  on  the  Ahavaniya  the  broken  spoon ; handle 
in  front,  bowl  behind.  That  is  the  expiation  here.  They  say  ® ‘ If  there 
is  fire  on  a man’s  Ahavaniya,  but  that  on  the  Garhapatya  is  extinguished, 
what  is  the  expiation  here  V If  he  were  to  take  out  (the  fire)  to  the  east, 
he  would  fall  away  from  his  abode;  if  to  the  west  he  would  perform 
the  sacrifices  like  the  Asuras ; if  he  were  to  kindle  afresh  he  would 
produce  a rival  for  the  sacrificer  ; if  he  should  make  (the  Ahavaniya) 
also  go  out,  breath  would  forsake  the  sacrificer ; verily  having  gathered 
the  whole  of  it  with  the  ashes  he  should  put  it  in  the  place  of  the  Garhapatya 
and  from  it  take  out  the  Ahavaniya  to  the  east.  That  is  the  expiation 
here. 

vii.  6 (xxxii.  5).  They  say  ^ ‘ If  they  take  out  a fire  (and  put  it  with) 


^ Above  AB.  iii.  38. 

■*  The  anacoluthon  seems  clear  and  Sayana  so 
takes  it.  Weber  {Ind.  Stud.  ix.  311)  refuses 
to  accept  it,  but  does  not  explain  yasya 
and  the  verbs  do  not  suit  that  view. 

® The  Ahavaniya  is  normally  taken  out  to 
the  east  from  the  Garhapatya  which 
alone  remains  in  ; the  five  alternative 
courses  in  the  circumstances  are  (1)  to 
to  take  as  the  Gfirhapatya  the  Ahavaniya 
and  then  take  out  the  Ahavaniya  from 
it ; (2)  to  take  out  the  Garhapatya  from 
the  Ahavaniya,  like  the  Asuras  (TB.  i.  1. 
4.  i)  ; (3)  to  rekindle  the  fire ; (4)  to  ex- 


tinguish the  Ahavaniya  also,  and  (6)  to 
remove  the  whole  fire  to  the  Garhapatya 
and  then  take  out  the  Ahavaniya.  All 
tho  modes  are  allowed  by  A^S.  iii.  12. 
21-25  in  defiance  of  the  Brahmana.  The 
same  result  is  arrived  at  by  the  *i'- 
4.  3.  6-10  by  somewhat  different  argu- 
ments. Cf.  Aih.  Pray.  i.  5 ; JB.  i.  61.  3-7 
which  agrees  closely  with  <|1B.  (JAOS. 
xxiii.  343,  344). 

’ The  readings  (abhytiddkaret  and  abhyuddha- 
reyuh)  of  .TB.  i.  65.  2 and  ^B.  xii.  4.  3.  4 
suggest  the  rendering  followed  ; the  fire 
taken  out  being  from  the  Gkrhapatya  ; 


293]  Expiations  for  Errors  affecting  the  Fires  [ — vii.  7 

a man’s  fire  what  is  the  expiation  then  ? ’ If  he  can  sec  it,  removing  the 
former  (fire)  he  sliould  put  down  the  other ; if  however  he  cannot  see  it, 
he  should  offer  a cake  on  eight  potsherds  to  Agni  with  Agni ; the  invita- 
tory  and  offering  verses  for  it  are^  ‘Agni  by  Agni  is  kindled’  and  ‘For 
thou,  O Agni,  by  Agni.’  Or  he  should  offer  a libation  in  the  Ahavaniya 
with  ‘ To  Agni  with  Agni  hail ! ’ That  is  the  expiation  here.  They  say 
‘ If  a man’s  Garhapatya  and  Ahavaniya  unite  together  what  is  the  expiation 
here  1 ’ He  should  otter  to  Agni  as  delight  a cake  on  eight  potsherds ; 
its  invitatory  and  offering  verses  ai*e  ^ ‘ O Agni  come  for  delight  ’,  and 
‘ Who  Agni  for  the  delight  of  the  gods.’  Or  he  should  offer  a libation 
in  the  Ahavaniya  with  ‘ To  Agni  as  delight  hail ! ’ That  is  the  expiation 
here.  They  say  ‘ If  all  a man’s  fires  should  unite  together,  what  is  the 
expiation  here  ? ’ He  should  otter  a cake  on  eight  potsherds  to  Agni  as 
discrimination ; its  invitatory  and  offering  verses  are  ■*  ‘ He  hath  shone 
like  the  sun  at  the  breaking  of  the  dawns  ’ and  ‘ Thee,  O Agni  the  tribes 
of  men  praise.’  Or  he  should  offer  a libation  in  the  Ahavaniya  with 
‘ To  Agni  iis  disci'imination  hail ! ’ That  is  the  expiation  here.  They  say 
‘If  a man’s  fire  unite  with  other  fires,  what  is  the  expiation  here?’ 
He  should  offer  a cake  on  eight  potsherds  to  Agni  the  charred ; ® its 
in\dtatory  and  offering  verses  are  ‘ Agni  hath  roared  like  Dyaus  thunder- 
ing’ and  ‘As  our  fathers  of  old.’  Or  he  should  offer  a libation  in  the 
Ahavaniya  with  ‘ To  Agni  the  charred  hail ! ’ That  is  the  expiation 
here. 

vii.  7.  (xxxii.  6).  They  say  ‘ If  a man’s  fires  are  involved  in  a village  fire, 
what  is  the  expiation  here  ? ’ He  should  offer  a cake  on  eight  potsherds  to 
Agni,  the  spoiler ; the  invitatory  and  offering  verses  are  ^ ‘ In  our  cattle 
fray  ’ and  ‘ Do  not  as  in  the  great  contest.’  Or  he  should  otter  a libation 
in  the  Ahavaniya  with  ‘ To  Agni,  the  spoiler,  hail ! ’ That  is  the  expiation 
here.  They  say  ‘ If  a man’s  fires  be  united  with  a divine  conflagration, 
what  is  the  expiation  here  ? ’ He  should  offer  a cake  on  eight  potsherds 


else  the  sense  miglit  be,  if  people  need- 
lessly take  out  an  Ahavaniya,  where 
there  is  an  Ahavaniya ; then  the  old  one 
if  still  recognizable  is  to  be  extinguished. 
The  reading  of  Aufrecht  yady  u for  yadya 
of  the  MSS.  is  essential. 

= EV.  i.  12.  6 ; viii.  43.  14  ; ACS.  iii.  13. 3, 12  ; 
cf.  99s.  ui.  4.  1 ; 5.  1 ; JB.  i.  65.  3 ; 9B. 
xii.  4.  3.  5. 

3 RV.  vi.  16.  10  ; i.  12.  9 ; I9S.  iii  1 . 6,  12  ; 
cf.  99s.  iii.  4.  3 ; 5.  2_;  JB.  . 65.  4. 

* RV.  vii.  10.  2 ; V.  8.  3 A9S.  iii.  13.  5,  12, 
where  the  offering  verse  is  RV.  vi.  6.  3 ; 


cf.  99s.  iii.  4^4  ; 5.  3 : JB.  i.  64.  1 ; M9S. 
iii.  4.  4,  5 ; Ap9S.  ix.  3.  18  ; 9^.  xii.  4. 
4.  2. 

® Ksdmamnt  is  doubtful ; cf.  NS.  i.  8.  9 ; 
Sayana  takes  it  as  = ksamdvant,  ‘ patient  ’ 
or  ‘forgiving’;  Ap9S.  ix.  3.  17  has  a 
different  use  of  it ; cf.  Ath.  Pray.  v.  4. 

« RV.  X.  45.  4 ; iv.  2.  16;  I9S.  iii.  13.  4,  12 
with  different  order  of  verses  and  a new 
sense  ; cf.  95®.  iii.  4.  13.  For  the  whole 
cf.  Atharvaprdyageitta,  ii.  7 ; v.  4,  5. 

1 RV.  viii.  75.  11  and  12  ; I9S.  iii.  13.  7,  12  ; 
99®.  iij.  5 5.  4 ; 9®.  ■i-  3. 


vii.  7 — ] Expiations  for  Eiv'ors  in  the  Sacrifice 


[294 


to  Agni  as  ia  the  waters ; its  invitatory  and  offering  verses  are  - ‘ In  the 
waters,  O Agni,  is  thy  seat  ’ and  ‘ The  clever,  of  pure  insight  hath  wrought 
a wondrous  deed.’  Or  he  should  offer  a libation  in  the  Ahavanlya  with 
‘ To  Agni  as  in  the  waters  hail ! ’ That  is  the  expiation  here.  They 
say  ‘ If  a man’s  fires  are  united  with  the  fire  which  burns  a corpse,  what 
is  the  expiation  here  ? ’ He  should  offer  a cake  on  eight  potsherds  to 
Agni,  the  pure ; its  invitatory  and  offering  verses  are  ^ ‘ Agni  of  purest 
vows’  and  ‘Up,  0 Agni,  thy  pure  (rays).’  Or  he  should  offer  a libation 
in  the  Ahavaniya  with  ‘ To  Agni,  the  pure,  hail ! ’ That  is  the  expiation 
here.  They  say  ‘ If  a man’s  fires  are  involved  in  a forest  fire,  what  is  the 
expiation  here  ? ’ He  should  mount  (the  fires)  on  the  two  fire  sticks  ^ or 
take  out  a fire  brand  from  the  Ahavaniya  or  from  the  Garhapatya ; if  he 
cannot  so  do,  he  should  offer  a cake  on  eight  potsherds  to  Agni,  the 
spoiler ; its  invitatory  and  offering  verses  have  been  given.  Or  he  should 
offer  a libation  in  the  Ahavani}'a  with  ' To  Agni,  the  spoiler,  hail ! ’ 
That  is  the  expiation  here. 

vii.  8 (xxxii.  7).  They  say  ‘ If  at  the  fast  day  one  who  has  established  the 
fires  weeps,  what  is  the  expiation  here  ? ’ He  should  offer  a cake  on  eight 
potsherds  to  Agni,  the  supporter  of  vows  ; its  invitatory  and  oftering  verses 
are  ^ ‘ Thou,  O Agni,  art  the  supporter  of  vows,  the  pure  ’ and  ‘ Supporting 
vows,  guardian  of  vows,  undeceived.’  Or  he  should  offer  a libation  in 
the  Ahavaniya  with  ‘ To  Agni,  supporter  of  vows,  hail ! ’ That  is  the 
expiation  here.  They  say  ‘ If  one  who  has  established  the  fires  on  the 
fast  day  should  happen  to  commit  a breach  of  his  vow,  what  is  the 
expiation  here  ? ’ He  should  offer  a cake  on  eight  potsherds  to  Agni, 
the  lord  of  vows ; its  invitatory  and  offering  verses  are  ^ ‘ Thou,  O Agni, 
art  the  guardian  of  vows  ’ and  ‘ If  we  have  contravened  your  vows.’ 
Or  he  should  offer  a libation  in  the  Ahavaniya  with  ‘ To  Agni,  the  lord 
of  vows,  hail ! ’ That  is  the  expiation  here.  They  say  ‘ If  one  who  has 
established  the  fires  should  omit  the  offering  at  new  or  at  full  moon, 
what  is  the  expiation  here  ? ’ He  should  offer  a cake  on  eight  potsherds 
to  Agni,  the  maker  of  ways  ; its  invitatory  and  offering  verses  are  ^ ‘ For 
thou  knowest,  0 wise  one,  the  ways  ’ and  ‘ We  have  come  to  the  way  of 


2 KV.  viii.  43.  9 ; iii.  1.  3 ; AgS.  iii.  13.  8,  12 
with  viii.  43.  28  as  second  ; cf.  99^- 
4.  7 ; 5.  6 ; ^B.  xii.  4.  4.  4. 

» RV.  viii.  44.  21  and  17  ; A^S.  iii.  13.  4 ; 

iii.  4:.  6.  No  verses  are  given  in 
A9S.  Cf.  9B.  xii.  4.  4.  5. 

^ Cf.  gB.  xii.  4.  3.  10  ; 4.  1 ; 6.  2.  1 ; xiii.  fi. 
2.  20  ; iv.  0.  8.  3 ; ggS.  ii.  17.  1-6 ; KgS. 
v.  3.  1 ; ixi.  1.  17.  Cf.  also  Athana- 


prCujagcitla,  ii.  7 and  8. 

' Ags.  iii.  12.  14;  TB.  ii.  4.  1.  11  : ggS.  iii. 

4.  12 ; 6.  9.  Cf.  JAOS.  xxxiii.  85,  n.  257. 
2 RV.  viii.  11.  1 ; X.  2.  4;  AgS.  iii.  13.  2,  12; 
cf.  ggS.  iv.  4.  11. 

’ RV.  vi.  1«.  3 ; X.  2.  £ ; AgS.  iii.  10.  10-12  ; 
cf.  ggS.  iv.  4.  2 : 5.  7 ; JAOS.  xxxiii.  SO, 
n.  143. 


[ — vli.  9 


295]  Expiations  for  various  Errors 

the  gods.’  Or  he  should  offer  a libation  in  the  Ahavaniya  with  ‘ To 
Agni,  the  maker  of  ways,  hail ! ’ That  is  the  expiation  here.  They  say 
‘If  all  a man’s  fires  are  extinguished,  what  is  the  expiation  here?’  He 
should  offer  a cake  on  eight  potsherds  to  Agni,  the  fervid,  connected 
with  man,  the  purifying;  its  invitatory  and  offering  verses  are^  ‘O  come 
with  fervour  among  men  ’ and  ‘ Come  to  us  with  fervour  among  men.’ 
Or  he  should  offer  a libation  in  the  Ahavaniya  with  ‘ To  Agni,  the 
fervid,  connected  with  men,  the  purifying  hail ! ’ That  is  the  expiation 
here. 

vii.  9 (xxxii.  8).  They  say  ‘ If  one  who  has  established  the  fires  eats 
new  food  without  making  the  Agrayana  offering,  what  is  the  expiation 
here!’  He  should  offer  a cake  on  twelve  potsherds  to  Agni  Vai9vanara; 
its  invitatory  and  offering  verses  are  ^ ‘Vai^vanara  hath  produced’  and 
‘ Present  in  the  sky,  present  Agni  on  earth.’  Or  he  should  offer  a libation 
in  the  Ahavanij'a  with  ‘To  Agni  Vai^vanara  hail ! ’ That  is  the  expiation 
here.  They  say  ‘ If  one  has  established  his  fires  and  a potsherd  be  lost 
what  is  the  expiation  here?’  He  should  offer  a cake  on  two  potsherds 
to  the  A9vins ; its  invitatory  and  offering  verses  ^ are  ‘ O A9vins  to  our 
abode’  and  ‘With  chariot  rich  in  cattle  0 Nasatyas.’  Or  he  should  offer 
a libation  in  the  Ahavaniya  with  ‘ To  the  A9vins  hail ! ’ That  is  the 
expiation  here.  . They  say  ‘ If  one  has  established  the  tires  and  the  filter 
be  lost,  what  is  the  expiation  here  ? ’ He  should  offer  a cake  on  eight 
potsherds  to  Agni  with  the  filter ; its  invitatory  and  offering  verses  are  ® 
‘ Thy  filter  is  outstretched,  O lord  of  prayer  ’ and  ‘ The  filter  of  the 
burning  one  outstretched  in  the  sky.’  Or  he  should  offer  a libation  in 
the  Ahavaniya  with  ‘ To  Agni  with  the  filter  hail ! ’ That  is  the  expiation 
here.  They  say  ‘ If  one  has  established  the  fires  and  the  gold  be  lost, 
what  is  the  expiation  here  ? ’ He  should  offer  a cake  on  eight  potsherds 
to  Agni  with  the  gold ; its  invitatory  and  offering  verses  are  ^ ‘ Golden 
haired  in  the  expanse  of  the  atmosphere  ’ and  ‘ The  well  winged  ones 
strengthen  in  the  ways.’  Or  he  should  offer  a libation  in  the  Ahavaniya 
with  ‘ To  Agni  with  the  gold  hail ! ’ That  is  the  expiation  here.  They 
say  ‘If  one  who  has  established  the  fires  were  to  offer  without  having 
bathed  in  the  morning,  what  is  the  expiation  here  ? ’ He  should  offer 


* RV.  again  has  not  this ; see  A^S.  iii.  12.  27. 
Agni  Bsjanadvant  is  one  connected  with 
the  root  j'an  seen  in  janesu.  Sayana  leaves 
it  untranslated.  Cf.  MS.  i.  8.  9 
> Above  AB.  v.  17  ; RV.  i.  98.  2 ; only  in  A^S. 
ii.  15.  2 in  another  ritual. 


- RV.  i.  92.  16  ; vii.  72.  1 ; not  in  A^IS.  in 
this  use. 

^ RV.  ix.  83.  1 and  2 ; not  in  A9S.  in  this 
use. 

^ RV.  i.  77.  1 and  2 ; not  in  this  sense  in 
A9S.,  which  has  it  in  the  Karirigti,  ii. 
13.  7. 


[296 


vii.  9 — ] Expiations  for  Errors  in  the  Agnihotra 


a cake  on  eight  potsherds  to  Agni  as  Varuna;  its  invitatory  and  offering 
verses  are  ® ‘ Thou  for  us  0 Agni,  knowing  Yaruna  ’ and  ‘ Thou  O Agni 
be  nearest  with  aid  to  us.’  Or  he  should  offer  a libation  in  the  Ahavanlya 
with  ‘To  Agni  as  Varuna  hail!’  That  is  the  expiation  here.  They  say 
‘ If  one  who  has  established  the  fires  should  eat  the  food  of  a woman 
with  child,  what  is  the  penance  here  ? ’ He  should  offer  a cake  on  eight 
potsherds  to  Agni  of  the  thread ; its  invitatory  and  offering  verses  are  ® 
‘ Extending  the  thread  of  the  atmosphere  do  thou  follow  the  light  ’ and 
‘ Do  ye,  O Soma  born,  bind  the  axle  strings.’  Or  he  should  oflfer  a 
libation  in  the  Ahavaniya  with  ‘ To  Agni  of  the  thread  hail ! ’ That  is 
the  expiation  here.  They  say  ‘ If  one  who  has  established  the  fires 
should  live,  hearing  himself  spoken  of  as  dead,’^  what  is  the  expiation 
here  ? ’ He  should  offer  a cake  on  eight  potsherds  to  Agni  the  fragi-ant ; 
its  invitatory  and  ofiering  verses  are  * ‘ Agni  as  Hotr  hath  set  down, 
good  sacrificer  ’ and  ‘ True  he  hath  iiiade  to-day  our  offering  to  the  gods.’ 
Or  he  should  offer  a libation  in  the  Ahavaniya  with  ‘ To  Agni,  the  fragrant, 
hail ! ’ That  is  the  expiation  here.  They  say  ‘ If  one  has  established 
the  fires  and  his  wife  or  a cow  produces  twins,  what  is  the  expiation 
here  ? ’ He  should  offer  a cake  on  thirteen  potsherds  to  Agni  with  the 
Maruts ; its  invitatory  and  offering  verses  are  ® ‘ O Maruts  in  whose 
dwelling  ’ and  ‘ Like  the  spokes,  none  last,  like  the  days.’  Or  he  should 
offer  a libation  in  the  Ahavaniya  with  ‘ To  Agni  w'itli  the  Maruts  hail ! ’ 
That  is  the  expiation  here.  They  say  ‘ Should  a man  without  a wife 
offer  the  Agnihotra  ? Or  should  he  not  offer  it  ? ’ ‘ He  should  offer  ’ 
they  say ; if  he  were  not  to  offer  he  would  be  a mock  man.^“  ‘ What 
is  a mock  man  ? ’ (they  ask) ; ‘ One  who  (offers)  neither  to  gods  nor  to 
the  fathers  nor  to  men.’  Therefore,  even  if  one  has  no  wife,  he  should 
offer  the  Agnihoti*a.  With  regard  to  this  a sacrificial  verse”  is  recited 

‘ Even  one  who  has  no  wife  and  who  drinks  no  Soma 

Should  sacrifice  in  the  SautramanI ; 

“ Sacrifice  to  free  thyself  from  debt  to  father  and  mother  ” 

In  accord  with  this  command  is  this  rule  of  scripture.’ 


Therefore  should  he  make  one,  who  is  connected  with  the  Soma,  sacrifice. 


® RV.  iv.  1.  4 and  5 ; not  in  A^S. 

« liV.  X.  6.3.  6 and  7.  In  AgS.  ix.  10.  15  the 
first  verse  is  used  otherwise  ; see  below 
AB  vii.  12. 

The  construction  is  so  odd  that  seems 
obviously  needed  ; A^S.  iii.  IS.  11  has 
yasminjive  mrta^abdah.  Cf.  JAOS.  xxxiii. 
98,  n.  498. 


« KV.  V.  1.  0 ; X.  53.  3 ; A9S.  iii.  13.  11  has 
surahhaye  for  surabhiniate. 

RV.  i.  86.  1 ; v.  58.  6 ; A^S.  has  not  these 
verses  in  this  use. 

The  anaddhupurusa  appears  in  a difl'erent 
connexion  in  the  ; see  Eggcling,  SBK. 
xli.  197,  206,  207. 

” The  verso  is  bad  metre  : ayam  with  swli  ii- 


297] 


[ — vii.  11 


The  Rule  of  Fasting 

[vii.  10  (xxxii.  9).  They  ^ say  ‘ Why  does  a man  without  a wife  offer  at 
command  the  Agnihotra  ? ‘ If  one  has  commenced  ^ (the  sacrifice),  and  his 
wife  dies  or  disappears,  liow  does  he  offer  the  Agnihotra  ? ’ ‘ Sons,  grand- 

sons, and  great  grandsons  (he  wins)  ’ they  say,  ‘ in  this  and  yonder  world  ; 
in  this  world  is  yonder  (world)  of  heaven,  by  that  which  is  not  heaven  one 
mounts  to  the  world  of  heaven.’  He  maintains  the  continuity  of  yonder 
world.  Therefore  they  perform  the  piling  for  one  without  a wife.  How 
does  one  without  a wife  perform  the  Agnihotra?  ‘The  wife  is  faith,  the 
sacrificer  truth ; faith  and  truth  are  the  highest  pair ; by  faith  and  truth 
as  a pair  he  conquers  the  worlds  of  heaven  ’ (he  should  reply). 

vii.  11  (xxxii.  10).  They  ^ say,  ‘In  that  he  fasts  at  the  new  and  full 
moon,  it  is  because  the  gods  do  not  eat  the  oblation  of  one  who  does  not  keep 
his  vow  of  fasting  ; therefore  does  he  fast  (thinking)  ‘ May  the  gods  eat  ray 
oblation.’  ‘ On  the  first  ^ full  moon  day  should  he  fast  ’ is  the  view  of 
Paingya ; ‘ on  the  second  ’ that  of  Kausitaki.  The  first  full  moon  day  is 
Anumati,  the  second  Raka ; the  first  new  moon  day  is  Sinivali,  the  second 
Kuhu.  The  period  is  that  when  (the  sun)  sets  near  or  rises  towards  the 
moon.  On  the  first  full  moon  should  he  fast.  In  that  he  begins  not  having 


manyd  might  do  as  a correction.  Aufrecht 
points  out  that  anrni  is  really  the  origin 
of  the  gloss  anrndrthat.  The  construction 
seems  to  be  abbreviated  : the  rule  is  laid 
down  in  the  first  line  and  the  reason 
given  in  the  second,  and  frutih  strictly 
speaking  requires  iti  in  front  of  it.  The 
Sautramani  is  to  be  performed  ; a /(yriiori 
the  Agnihotra.  Sayana  cites  the  rule  of 
the  three  debts  to  the  gods,  fathers,  Ksis 
(TS.  vi.  3.  10.  5),  and  Visnu’s  rule  that 
sacrifices  are  to  be  continued  even  on 
a wife’s  death  using  a substitute  for 
the  wife,  for  which  he  cites  the  Smrti 
authority.  On  the  other  hand  Manu  (v. 
168)  prescribes  the  burning  of  a wife  in 
the  fires  and  a repiling,  contrary  to  AGS. 
vi.  10.  9 ; Bharadvaja  and  a MaitrayanI 
9ruti.  Cf.  Yajn.  i.  88. 

* Sayana,  who  explains  this  after  the  next 

chapter,  expressly  states  that  in  some 
defos  these  two  chapters  were  not  read, 
and  that  his  predecessors  did  not  com- 
ment on  them.  This  chapter  is  clearly 
in  part  at  least  corrupt. 

* niviste,  according  to  Sayana,  refers  to  one 

who  has  commenced  his  duties  as  a house- 
holder including  the  Agnihotra.  The 
repetition  of  agnihotram  is  as  in  § 4.  The 
38  [h.o.s.  ss] 


point  of  the  sentence  following  is  hope- 
lessly ob.scure.  llaug  takes  druroha  as  a 
first  person  and,  following  Sayana,  yas- 
yaisdm  patnim  naichet  as  ‘who  does  not 
wish  for  a (second)  wife  ’,  but  this  is 
impossible  unless  ya  . . nechet  is  read. 
Weber  despairs  of  the  passage  ; perhaps 
yasyaisd  patiil  nafyet. 

vii.  11.  ' This  is  a mutilated  and  partially 
unintelligible  version  of  KB.  iii.  1 ; cf. 
Weber,  Jyotisha,  pp.  61,  62. 

^ This  is  clearly  a reference  to  the  doctrine  of 
two  (new  and)  full  moon  days  (9?S.  i.  3. 
3-6),  one  of  which  is  when  the  sun  and 
moon  when  full  are  visible  together  at 
sunset,  and  one  when  the  full  moon  is 
only  visible  after  sunset.  Sayana,  how- 
ever, takes  the  sense  that  the  time  for 
the  rite  falls  on  the  period  between  sun- 
rise and  sunset,  which  may  be  connected 
with  the  fourteenth  and  first  days  of  the 
two  halves  of  the  month.  Haug  gets  the 
same  result  by  taking  tithi  as  defined  in 
terms  of  the  setting  and  rising  of  the 
moon.  But  the  sentence  is  a mere  cor- 
ruption of  KB.  iii.  1 : yam  paryastamayam 
utsarped  iti  sa  stkitih ; the  tithi  is  a concep- 
tion of  the  Sutra  period  only.  For  the 
names  cf.  Weber,  Ind.  Stitd.  v.  228,  229. 


[298 


vii.  11 — ] Expiations  for  Errors  in  the  Agnihotra 


discerned  the  moon  in  the  east  at  the  new  moon,  and  in  that  he  sacrifices, 
thereby  they  purchase  the  Soma,  thereby  the  second.®  On  the  second 
should  he  fast ; on  the  latter  days  Soma  sacrifices  in  accord  with 
Soma  the  deity  ; the  moon  is  the  Soma  of  the  gods ; therefore  should  he 
fast  on  the  second  day.] 

vii.  13  (xxxii.  11).  They  say,^  ‘ If  the  sun  rises  or  sets  on  a man’s  fire 
before  it  is  taken  out,  or  if  being  taken  forward  it  dies  out  before  the 
oblation,  what  is  the  expiation  here  ? ’ He  should  put  gold  in  front  when 
taking  it  out  in  the  evening  ; gold  is  a pure  light,  yonder  sun  is  a pure  light ; 
verily  thus  gazing  on  the  pure  light  he  takes  it  out.  Having  interposed 
silver  he  should  take  it  out  in  the  morning  ; that  is  a symbol  of  the  night. 
Before  the  blending  of  the  shadows  he  should  take  out  the  Ahavaniya  ; 
the  shadow  is  the  darkness,  death ; verily  thus  with  this  light  he  crosses 
over  the  shadow,  the  darkness,  death.  That  is  the  expiation  here.  They 
say,  ‘ If  a wagon  or  a chariot  or  a dog  ® come  between  the  Garhapatya  and 
the  Ahavaniya,  what  is  the  expiation  here  ? ’ ‘ He  should  not  pay  heed  to 

it,’  they  say,  ‘ on  his  self  are  the  (fires)  placed  ®.’  If  he  should  pay  heed  to  it, 
he  should  draw  a continuous  stream  of  water  from  the  Garhapatya  to  the 
Ahavaniya  with  ^ ‘ Stretching  the  thread  of  the  atmosphere  do  thou  follow 
the  light.’  That  is  the  expiation  here.  They  say,  ‘ When  he  is  piling  on 
fuel  to  the  fires  should  he  procure  the  Anvaharyapacana  ? Or  should  he 
not  procure  it  ? ’ ‘ He  should  procure,’  they  say ; he  places  the  breaths  in 

himself  who  piles  the  fires ; the  Anvaharyapacana  is  the  most  fond  of 
food  of  them ; in  it  he  offers  the  libation  with  ‘ Hail  to  Agni,  the  eater 
of  food,  the  lord  of  food.’  An  eater  of  food,  a lord  of  food,  he  becomes,  he 
attains  with  his  offspring  proper  food  who  knows  thus.  When  about  to 
offer  he  should  move  between  the  Garhapatya  and  the  Ahavaniya ; when 
he  moves  by  this  way  the  fires  know  ‘ He  is  going  to  offer  in  us.’  ‘ When 
he  moves  by  this  way  the  Garhapatya  and  the  Ahavaniya  smite  away  his 
guilt ; he  with  guilt  smitten  away  goes  aloft  to  the  world  of  heaven  ’ ; 
so  they  quote  a Brahmana.  They  say,  ‘ How  should  one  revere  the  fires 
when  about  to  go  away,  or  when  having  returned  after  absence  or 


^ Sayana  did  not  read  tcna  somam  krtnanti 
and  the  words  are  apparently  corrupt ; 
so  after  temitardm  something  seems  to 
be  missing  unless  it  be  yajanti  under- 
stood, which  is  poor  sense.  KB.  has  a 
a dift'erent  reading  with  good  moaning. 

* The  sense  liere  is  clearly  imperfect,  and,  as 
KB.  shows,  corrupt. 

1 Cf.  ?B.  xii.  4.  4.  C. 

^ Afvd  in  Aufrecht’s  edition  is  improbable 
tliough  afua  occurs  in  M^S.  iii.  4.  9,  as 


the  vei’b  is  singular  and  fm  seems  clearly 
right,  afvdh  is  also  used  by  Haug  ; Sayana 
does  not  interpret,  naturally  enough. 
Cf.  A^S.  iii.  10.  10-16  where  fvd  is  men- 
tioned. So  0.18:  fvapade  gate  ; 

A^S.  ix.  10.  15 ; 9B.  xii.  4.  1.  4 ; JB.  i. 
51.  4. 

^ hi  td  apparently  was  road  by  Sayana  and  so 
tlie  Anand.  od.  But  hitdh  is  much  bettor. 
^ KV.  x.  53.  0 ; A^S.  iii.  10.  16  ; 99S.  ii.  6. 
13. 


299] 


[ — vii.  1 3 


The  Legend  of  Qunahgepa 

day  by  day  ? ’ ‘In  silence,’  they  say ; in  silence  men  await  a superior’s 
orders.  But  also  they  say,  ‘ Day  hy  day  they  fear  through  the  saerificer’s 
lack  of  faith  removal  or  extinction.  He  should  revere  them  with,  ‘ Safety 
to  you,  safety  to  me.’  Safety  becomes  his  lot.® 


ADHYAYA  HI 


The  Legend  of  Qumdigepa. 


vii.  13  (xxxiii.  1).  Hari^candra'  Vaidhasa  Aiksvaka  was  the  son  of  a 
king ; a hundred  wives  were  his,  hut  he  had  no  son  from  them.  In  his 
house  dwelt  Parvata  and  Xfirada ; he  asked  Narada : 

‘ Since  - now  men  desire  a son. 

Both  those  that  have  and  those  that  have  not  knowledge 
What  doth  a man  gain  by  a son  ? 

Tell  me  that,  0 Narada.’ 

He,  asked  in  one  verse,  replied  in  ten : 

‘ A debt  he  payeth  in  him. 

And  immortality  he  attaineth,’ 

That  father  who  seeth  the  face 
Of  a son  born  living. 

The  delights  in  the  earth, 

The  delights  in  the  fire. 

The  delights  in  the  waters  of  living  beings, 

Greater  than  these  is  that  of  a father  in  a son. 

By  means  of  a son  have  fathers  ever  * 

Passed  over  the  deep  darkness  ; 

The  self  is  born  fi'om  the  self 


® Tlie  Ap^S.  vi.  27.  2 ascribes  to  a Bahvrca 
Brahmana  the  use  of  a Mantra  namo  vo 
'stu  pravatsyami  (or  pravdtsam  ; so  read  for 
°tsyam)  for  one  who  is  about  to  go  and 
for  one  on  his  return.  This  does  not 
agree  with  either  the  text  or  the  KB.  ii. 
5,  though  tlie  latter  does  not  specify  the 
Mantras,  nor  with  Cf.  Keith,  JRAS. 
1915,  pp.  493-498. 

* The  tale  of  ^unah^epa  is  to  be  repeated  to  the 
king  after  the  anointing  at  the  end  of  the 
Manitvatiya,  by  the  Hotr  sitting  on  a 
golden  seat  south  of  the  Ahavaniya  ; the 
response  of  the  Athvaryu  to  each  Gatha 
is  tathd,  to  each  Rc  om.  to  the  prose  of 
course  nothing  ; see  A^S.  ix.  3.  9-16.  The 
legend  also  occurs  in  99^.  xv.  17  stq.  It 


has  been  edited  in  both  versions  by 
3Iax  Miiller  in  his  History  of  Ancient 
:sanskrit  Literature  (1859),  pp.  573-588,  by 
Fr.  Streiter  (Berlin,  1861),  and  trans- 
lated also  by  Roth  (IS.  i.  457  ; ii.  112). 
A revised  text  is  given  in  the  2nd  ed.  of 
Bohtlingk’s  Chrestomathie. 

- ;/an  = yad  should  be  read,  perhaps,  though 
yam  is  good  enough  sense.  9?^‘ 
nah  prabriihi  Narada. 

® vindate,  99®- 

Or  ‘ the  fathers  passed  assuredly  ’.  For  sa 
iidvati  which  is  the  reading  of  all  the 
MSS.  in  99®-  Jilso,  Bohtlingk  has  saird~ 
vati ; see  AB.  vi.  21.  In  c there  is  in  the 
MSS.  of  the  99®-  ^ variant  yajmi  and  so 
the  Mitdksard  cited  by  Max  Muller. 


vii.  13 — ] 


[300 


The  Rajasuya 


The  (son)  is  (a  ship),  well-found,  to  ferry  over. 
What  is  the  use  of  dirt,  what  of  the  goat-skin  ? 
What  of  long  hair,  and  what  of  fervour  ? 

Seek  a son,  O Brahmans, 

This  is  the  world’s  advice  ®. 

Food  is  breath,  clothing  a protection. 

Gold  an  ornament,  cattle  lead  to  marriage, 

A wife  is  a comrade,  a daughter  a miseiy, 

And  a son  a light  in  the  highest  heaven.® 

The  father  entereth  the  wife. 

Having  become  a germ  (he  entereth)  the  mother. 

In  her  becoming  renewed, 

He  is  born  in  the  tenth  month.' 

A wife  hath  her  name  of  wife. 

Since  in  her  he  is  born  again 
He  is  productive,  she  productive. 

The  seed  is  placed  here.® 

The  gods  and  the  seers 

Brought  her  together  as  great  brilliance  ; 

The  gods  said  to  men 
“ This  is  your  mother  again.”  ® 

“ A sonless  one  cannot  attain  heaven,” 

All  the  beasts  know  this  ; 

Therefore  a son  his  mother 
And  his  sister  mounteth. 

This  is  the  bi'oad  and  auspicious  path 

Along  which  men  with  sons  fare  free  from  sorrow  ; 


vaddvadah  is  probably  to  be  read  as  an  in- 
tensive like  calacala,  cardcara,  cf.  Wacker- 
nagel,  Altincl.  Gramm,  ii.  1.  147.  Sayana 
\itxH  avaddvadah  as  = not  de.serving  blame, 
Roth  {Ind.  Stud.  i.  458)  rendered  ‘ He  is 
a blameless  world  ’ ; so  Stroiter  and 
Weber  ; ‘ he  is  undoubtedly  the  world  ’ 
Max  Muller.  The  comm,  sees  here  a 
reference  to  the  four  afrnmas,  but  without 
ground. 

' The  connexion  of  cattle  and  marriage  is 
reasonable  enough,  and  the  conjecture 
accepted  by  Bohtlingk  .,’vivd)idh  is  very 
unnatural.  Bohtlingk  also  suggests 
kanyd  for  duhitd  meiri  causa,  but  this  is 
wholly  unnece.ssary  and  in  AB.  viii.  22. 
6 we  have  ddhyaduhitrndm  wliere  dithi°  = 
one  syllable.  He  takes  annum,  as  is  na- 
tural, predicatively,  but  this  is  against 


the  context. 

mdtaram.  For  the  ten- 
month  year  of  gestation  cf.  the  old  Roman 
year,  Censoi'in.  de  die  natali,  c.  20  ; Vedic 
Index,  ii.  15!). 

* The  sense  of  dbhuUr  end  dbhiitih  as  is  neces- 
sary for  the  metre  is  uncertain  and 
obscure  : Bohtlingk  quite  needlessly 

reads  a bhiimir  esd  bhavati.  Hillebrandt 
suggests  that  the  sense  is  ‘ She  is  pro- 
creation ; the  germ  is  procreation  ; it  is 
hidden  in  her,’  but  it  is  more  reasonable 
to  assume  that  the  two  dbhuti  forms  are 
father  and  mother.  Sayana  renders  .as  if 
bhutih  and  dbhutih  were  read.  Max  Muller 
has  ‘ She  is  a mother,  becau.se  she  brings 
forth  ’. 

“ This  verse  is  transposed  in  with  the 

next. 


301]  The  fjegend  of  ^miali^epa  [ — vii.  14 

On  it  beasts  and  herds  gaze 

For  it  they  unite  even  with  a mother.'® 

Thus  he  told  him." 

vii.  14  (xxxiii.  2).  Then  he  said  to  him,  ‘ Have  recourse  to  Varuna,  the 
king,  (saying)  ‘ Let  a son  be  born  to  me  ; with  him  let  me  sacrifice  to  thee.’ 
‘ Be  it  so,'  (he  replied).  He  went  up  to  Varuna,  the  king,  (saying)  ‘ Let 
a son  be  born  to  me ; with  him  let  me  sacrifice  to  thee.’  ‘ Be  it  so  ’ (he 
replied).  To  him  a son  was  born,  Rohita  by  name.  To  him  he  said  ‘ A son 
hath  been  born  to  thee ; sacrifice  to  me  with  him.’  He  .said  ‘ When  a victim 
is  over  ten  days  old  then  it  becomes  fit  for  .sacrifice ; let  him  become  over 
ten  days  old ; then  let  me  .sacrifice  to  thee  with  him.’  ‘ Be  it  so  ’ (he  replied). 
He  became  over  ten  days  old.  He  said  to  him  ‘ He  hath  become  over  ten 
days  old  ; sacrifice  to  me  with  him.’  He  said  ‘ When  the  teeth  of  a victim 
appear,  then  it  becomes  fit  for  .sacrifice ; let  his  teeth  appear ; then  let  me 
sacrifice  to  thee  (with  him).’  ‘ Be  it  so  ’ (he  replied).  His  teeth  appeared  ; 
he  said  to  him  ‘ His  teeth  have  appeared ; sacrifice  to  me  with  him.’  He 
said  ‘ When  the  teeth  of  a victim  fall,  then  it  becomes  fit  for  sacrifice ; let 
his  teeth  fall ; then  let  me  .sacrifice  to  thee.’  ‘ Be  it  .so  ’ (he  replied).  His 
teeth  fell ; he  said  to  him  ‘ His  teeth  have  fallen ; sacrifice  to  me  with  him.’ 
He  said  ‘ AVhen  the  teeth  of  a victim  appear  again,  then  it  becomes  fit  for 
sacrifice  ; let  his  teeth  appear  again ; then  let  me  sacrifice  to  thee.’  ‘ Be  it 
so  ’ (he  replied).  His  teeth  appeared  again  ; he  said  to  him  ‘ His  teeth  have 
appeared  again ; sacrifice  to  me  with  him.’  He  said  ‘ When  the  Ksatriya  is 
fit  to  bear  arms,-  then  is  he  fit  for  sacrifice ; let  him  win  his  arms ; then  let 
me  sacrifice  to  thee.’  ‘ Be  it  so  ’ (he  replied).  He  won  ^ his  arms ; he  said 
to  him  ‘ He  hath  now  won  * his  arras  ; sacrifice  to  me  wdth  him.’  ‘ Be  it  so  ’ 
he  said  and  addressed  ® his  son  ‘ O my  dear  one,  this  one  gave  thee  to  me ; 


*®  99®-  viiato  devaydnah  in  a,  and  in  h 
yenaJcramank  putrino  ye  vifokdh  ; in  c it 
omits  ca  ; and  in  d ends  viifhunam  caranii 
and  has  mdtary  api.  tat  ie  is  preferred  by 
Bbhtlingk,  and  tasmdt  without  te  is  also 
possible.  The  practice  here  referred  to 
is  reported  of  the  Irish  by  Strabo  iv.  5.  4 ; 
its  prevalence  in  Iran  (cf.  Meyer,  Hist, 
de  V Antiq.  i.  33)  is  not  in  all  probability 
here  referred  to,  though,  of  course,  it 
may  be  suggested  that  a reference  is 
meant. 

“ hdsmai  is,  of  course,  necessary  for  the 
grammar.  95®-  omits  it.  Aufrecht  (p. 
431)  prefers  ha  smdsmd  dkhyaya  ; Boht- 
lingk  (BKSGW,  15  Dec.  1900,  p.  417), 
however,  prefers  hdsmd,  as  suggested  by 


Weber,  on  the  ground  that  iti  ha  snia 
does  not  elsewhere  precede  an  absolute  ; 
for  atha  after  an  absolute  see  Delbriick, 
Altind.  Synt.  p.  409. 

‘ The  two  verses  here  differ  slightly  : 95®- 
omits  the  words  at  the  end  of  AB.  vii.  13 
after  iti  and  has  sa  hovaca,  sa  vai  me  brdhi 
yathd  me  putro  jdyeteti,  tarn  hovaca,  &e. 

- samndham  prdpnoti  95®->  clearly  inferior. 
The  form  sdrhndhuka  is  irregular  for 
samndhuka. 

* prdpat  in  both  versions  must  be  prdpa  as 

Bohtlingk  points  out. 

* prdpat  of  95®-  clearly  necessary. 

5 cakre  95®->  'which  is,  of  course,  the  older 
form  ; but  contra  below  AB.  vii.  16,  n.  4. 


vii.  14 — ] 


The  Ttajasuya 


[302 


come,  let  me  sacrifice  to  him  with  thee.’  ‘ No  ’ he  said  and  taking  his  bow 
went  to  the  wild,  and  for  a year  he  wandered  in  the  wild. 

vii.  15  (xxxiii.  3).  Then  Varuna  seized  Aiksvaka  ; his  belly  swelled  up. 
This  Rohita  heard ; he  went  from  the  wild  to  the  village.  To  him  Indra 
came  in  human  form  and  said 

‘ “ Manifold  is  the  prosperity  of  him  who  is  weary,” 

So  have  we  heard,  O Rohita  ; 

Evil  is  he  who  stayeth  among  men, 

Indra  is  the  comrade  of  the  wanderer.' 

Do  thou  wander  ^ ’.  (Thinking)  ‘ This  Brahman  hath  hidden  me  “ wander  ”, 
he  ^ wandered  for  a second  year  in  the  wild.  He  came  from  the  wild  to 
the  village.  To  him  came  Indra  in  human  form  and  said 
‘ Flower-like  the  heels  of  the  wanderer. 

His  body  groweth  and  is  fruitful  ; 

All  his  sins  disappear, 

Slain  by  the  toil  of  his  journeying.' 

Do  thou  wander’.  (Thinking)  ‘ This  Brahman  hath  bidden  me  “ wander  ”, 
he  wandered  for  a thii’d  year  in  the  wild.  He  came  from  the  wild  to  the 
village.  To  him  came  Indra  in  human  form  and  said 

' The  fortune  of  him  who  sitteth  also  sitteth, 

But  that  of  him  who  standeth  standeth  erect ; 

That  of  him  that  reclineth  lieth  down  ; 

The  fortune  of  him  that  moveth  shall  move  indeed.® 


Do  thou  wander.’  (Thinking)  ‘ Tliis  Brahman  hath  bidden  me  “ wander  ”, 
he  wandered  for  a*  fourth  year  in  the  wild.  He  came  from  the  wild  to  the 
village.  To  him  came  Indra  in  human  form  and  said 

‘ Kali  he  becometh  who  lieth, 

Dvapara  when  he  riseth, 

Treta  when  he  standeth  erect 
And  Krta  when  he  moveth.® 


1 The  reading  is  clearly  right  as  nanti  ; Sayana 
recognizes  as  an  alternative  ndnapantaija. 
There  is  a v.  1.  cana  for  janah  Weber 

{Ind.  Stud.  ix.  314)  with  Streiter  renders 
as  ndnd  afrdntdya.  The  curious  nrsadvara 
Bohtlingk  (on  Katha  Up.  v.  2)  derives 
from  nrsad  varasad  in  RV.  iv.  00.  5.  99^- 
has  nisadvarah. 

* Rohita  is  added  in  99^'  h®re  and  through- 
out. 

3 sffl  in  99^-  throughout. 

‘ 99®-  verso  after  Kalih,  &c.  It  has 

phalagrahih  and  ^erate  ’sya. 


® cardti  is  not  only  certain,  but  clearly  correct, 
both  for  metrical  reasons  and  as  more 
pointed  than  earati. 

® 99®-  haspurwfaii  for  bhavati,  and  utthitah  for 
uttisthan.  The  throws  of  dice  are  clearly 
meant,  not  as  Sayana,  the  four  Yugas, 
despite  the  agreement  of  Max  Miiller 
Anc.  Sa>usk.  Lit.  p.  412)  and  Weber  {Ind. 
Stud.  ix.  315) : Manu,  ix.  302  is  no 
evidence  for  the  All.  and  the  ages  are  not 
Vedic,  as  AV.  x.  8.  39,  40  (cited  by 
Jacobi,  GGA.  1895,  p.  210)  is  not  thus  to 
be  understood. 


The  Legend  of  Qunahgepa 


[ — vii.  16 


303] 


Do  thou  wander.’  (Thinking)  ‘ This  Brahman  hath  bidden  me  “ wander  ”, 
he  wandered  for  a fifth  year  in  the  wild.  He  came  from  the  wild  to  the 
village  ; to  him  Indra  came  in  human  form  and  said 

‘ Wandering  one  findeth  honey, 

Wandering  the  sweet  Udumbara  fruit, 

Consider  the  pre-eminence  of  the  sun. 

Who  wearieth  never  of  wandering.’  ’ 

Do  thou  wander.’  (Thinking)  ‘ This  Brahman  hath  bidden  me  “ wander  ”, 
he  wandered  for  a sixth  year  in  the  wild.®  He  found  in  the  wild  Ajigarta 
Sauyavasi,  a seer,  overcome  with  hunger.®  Three  sons  were  his,  Qunahpucha, 
Qunah9epa,  and  Qunolangula.  He  said  to  him  ‘ O seer,  I offer  thee  a hundred  ; 
let  me  redeem  myself  with  one  of  these.’  Keeping  back  the  eldest  son,  he 
said  ‘ Not  this  one  ’ ; ‘ nor  this  one  ’ (said)  the  mother,  (keeping  back)  the 
the  youngest  son.  They  made  an  agreement  regarding  the  middle  one, 
Qunah9epa.  Having  given  a hundred  for  him  ”,  taking  him,  he  went  from 
the  wild  to  the  village.  Going  to  his  father  he  said,  ‘ O father  dear,  come, 
let  me  redeem  myself  with  this  one.’  He  went^'^  to  Varuna,  the  king 
(saying)  ‘ With  this  one  let  me  sacrifice  to  thee.’  ‘ Be  it  so  ’ (he  replied) ; 
‘ A Brahman  is  higher  than  a Ksatrij'a  ’ Varuna  said.  To  him  he  pro- 
claimed this  sacrificial  rite,  the  Rajasuya.  On  the  day  of  anointing  he  took 
the  man  as  victim. 

vii.  16  (xxxiii.  4).  For  him  Vicvamitra  was  the  Hotr,  Jamadagni  the 
Adhvaryu,  Vasistha  the  Brahman,  and  Ayasya  the  Udg^r.^  When  he  had 
been  brought  up  they  could  not  find  one  to  bind  him ; Ajigarta  Sauyavasi 
said  ‘ Give  me  another  hundred,  and  I shall  bind  him.’  They  gave  him 
another  hundred  ; he  bound  him.  When  he  had  been  brought  up,  bound, 
and  the  Apri  verses  had  been  said  over  and  fire  carried  round  him,^  they 
could  not  find  one  to  slaughter  him ; Ajigarta  Sauyavasi  said  ‘ Give  me 
another  hundred,  and  I shall  slaughter  him.’  They  gave  him  another 
hundred  and  he  whetting®  his  knife  went  forward.  Then  Qunah9epa 


" Qramanam  is  read  by  Hillebrandfc  in  99^- > 
where  there  is  good  MS.  authority  for 
frayawanaw. 

* 99^-  another  verse  and  another  year  of 

wandering. 

• 99®-  insertion  of  putrarii  hhaks{ij''a- 

mdnatn  and  reads  a^andydparltatn,  whicli 
is  a much  better  form. 

95®-  varies  the  wording  slightly  and 
inverts  the  two  clauses,  reading  dadani 
and  inserting  gavdm,  both  less  primitive 
features. 


**  tasija  may  mean  ‘to  him  ’ as  usually  taken, 
but  this  is  not  necessary. 

12  99®-  dmantrayam  cakre  which  is  inferior, 

and  inserts  tathety  uktvd  which  is  verbiage. 

1*  freydn  99®- 

1 The  transposition  of  the  clause  to  second 
place  in  99®-  i®  dearly  a later  trait. 

“ 95®-  emits  dprltdya;  above  it  has  niyuyoja 
for  AB.  niniyoja  which  is  absurd,  and 
below  vifdstdram. 

® nihfydnah  95®-  Bohtlingk.  nih^dna  is, 
of  course,  incorrect. 


vii.  16 — ] 


[304 


The  Rdjasuya 

reflected  * ‘ Like  one  that  is  not  a man,  they  will  slaughter  me  ; come,  let 
me  have  recourse  to  the  deities.’  ® He  had  recourse  to  Prajapati  first  of  the 
deities  with  the  verse  ® ‘ Of  whom  now,  of  which  of  the  immortals  1 ’ To 
him  said  Prajapati  ‘ Agni  is  the  nearest  of  the  gods  ; do  thou  have  recourse 
to  him.’  He  had  recourse  to  Agni  with  the  verse  ‘ Of  Agni  first  of  the 
immortals  we.’  To  him  said  Agni  ‘ Savitr  is  the  lord  of  instigations ; 
do  thou  have  recourse  to  him.’  He  had  recourse  to  Savitr  with  the  triplet  * 
‘To  thee  0 god  Savitr.’  To  him  Savitr  said  ‘ For  Varuna,  the  king,  art 
thou  bound  ; do  thou  have  recourse  to  him.’  He  had  recourse  to  Varuna  the 
king  with  the  following  thirty -one®  (verses).  To  him  said  Varuna  ‘Agni  is 
the  first  of  the  gods,  the  best  friend^®;  prai.se  him,  and  we  shall  deliver  thee^^.’ 
He  praised  Agni  with  the  next  twenty-two^®  (verses).  To  him  said  Agni 
‘ Praise  the  All-gods  , then  we  shall  deliver  thee.’  He  praised  the  All-gods 
with  the  verse  ‘ Homage  to  the  great,  homage  to  the  small ! ” To  him 
said  the  All-gods  ‘ Indra  is  the  mightiest,  most  powerful,  strongest,  most 
real,  and  most  effective  of  the  gods ; praise  him  and  we  shall  deliver  thee.’ 
He  praised  Indra  with  the  hymn^“  ‘ Whatever,  O true  one,  the  drinkers  of 
Soma  ’ and  fifteen  (verses)  of  the  following  one.  To  him  Indra,  delighted 
in  mind  with  the  praise,^®  gave  a chariot  of  gold.  He  approached  him  with 
this  (verse)  ‘ Ever  Indra.’  To  him  said  Indra  ‘ Praise  now  the  A5vins, 
then  shall  we  deliver  thee.’  He  praised  the  Acvins  with  the  following 
triplet.^®  To  him  said  the  A9vins  ‘ Praise  now  Usas,  then  we  shall  deliver 
thee.’  He  praised  Usas  with  the  following  triplet.^®  As  each  verse  was 
said  by  him  a bond  was  loosened  ®®  the  belly  of  Aiksvaka  became  smaller ; 
when  the  very  last  verse  was  said  the  (last)  bond  was  loosened  and  Aiks- 
vaka became  ®®  free  from  disease. 

vii.  17  (xxxiii.  5).  To  him  the  priests  said  ‘ Do  thou  devise  for  us  the 
performance  of  the  day.’  Then  Qunah^epa  saw  the  immediate  pressing;  it 


tksdm.  dsa  99®-  contra  above  AB.  vii.  14, 
n.  5. 

* upadhdvdniti  99®-  above  dculdni  for  AB. 
daddmi.  But  after  hanta  the  subj.  is 
moat  natural  and  should  be  read. 

® EV.  i.  24.  1.  Prajapati’s  reply  in  99®- 
agner  vai  nedistho  'si. 

’ RV.  i.  24.  2. 

8 RV.  i.  24.  3-5. 

» RV.  i.  24.  6-26.  21. 

Suhrdayam  is  read  by  Hillebrandt  in  99®- 

''  99®-  singular  here  and  elsewliere. 

« RV.  i.  26.  1-27.  12. 

” RV.  i.  27.  13. 

'*  Omitted  do-wn  to  tarn,  with  indrarn  inste.ad 
in  99s. 


15  RV.  i.  29  ; 30.  1-15. 

15  99®-  omits  prltah. 

1’  RV.  i.  30.  16. 

1*  RV.  i.  30.  17-19. 

15  RV.  i.  30.  20-22. 

5®  vitardm  is  read  by  Roth,  and  BUhtlingk  for 
vi  because  of  nitardm  in  99®-  this 

is  needless,  and  nitardm  may  easily  be  a 
correction  by  some  one  who  could  not 
understand  tlie  sense  of  vi  pdfo  mumuee  ; 
Weber  (Jnd.  Stud.  ix.  816)  suggests  that 
the  second  vipdfo  is  a compound,  but  this 
is  very  improbable. 

*1  utiamdydm  ha  srna  99®- 
babhiiva  99®- 


305] 


[ — vii.  17 


The  Legend  of  Qimahgepa 

he  pressed  with  these  four  verses  ' ‘ Whatever  thou  in  every  house  Then 
he  carried  it  to  the  wooden  tub  with  the  verse  ^ ‘ Take  up  what  re- 
maineth  in  the  bowls’.  Then  as  he  took  hold  of  him,  he  offered  with  the 
four  preceding  verses  ^ with  calls  of  Hail  ! Then  he  led  him  to  the  final  bath 
with  the  two  * (verses)  ‘ Thou,  O Agni,  knowing  Varuna  Then  he  next  made 
him  pay  reverence  to  the  Ahavanlya  ® with  ‘ Qunah^epa  bound  from  a 
thousand  Then  Qunali9epa  sat  on  the  lap  of  Vi^vamitra.  Ajigarta 
Sauyavasi  said  ‘ O seer,  give  back  to  me  my  son  ‘ No  ’ said  Vi9vamitra  ; 
‘ the  gods  have  given  him  to  me’.  He  was  Devarata  Vai9vamitra,  and  his 
descendants  are  the  Kapileyas  and  the  Babhravas.®  Ajigarta  Sauyavasi 
said  ‘ Come  now  ; let  us  invite  him  ^ ’.  Ajigarta  Sauyavasi  said 

‘ Thou  art  an  Ahgiras  by  birth. 

Famed  as  a sage,  son  of  Ajigarta  ; 

O seer,  thine  ancestral  line 
Abandon  not,  return  to  me.’ 

(^unah9epa  said 

‘They  have  seen  thee  knife  in  hand, 

A thing  they  have  not  found  even  among  Qudras. 

Three  hundreds  of  kine  didst  thou, 

0 Ahgiras,  prefer  to  me*.’ 

Ajigarta  Sauyavasi  said 

‘ Remorse  it  causeth  me,  dear  one, 

The  evil  deed  done  by  me, 

1 would  obliterate  it  in  thine  eyes  ; 

Thine  be  the  hundreds  of  kine*.’ 


* RV.  i.  28.  5-8.  In  this  chapter  slight  verbal 

diflferences  between  the  two  versions 
increase. 

2 RV.  i.  28.  9. 

» RV.  i.  28.  1-4. 

^ RV.  iv.  1.  4,  5.  The  object  is  presumably 
Hari9candra,  not  the  preparation  for  the 
ceremony. 

“ RV.  V.  2.  7. 

* The  clause  iasyaite  as  omitted  in  99S.,  and 

Delbriick  suspects  the  whole  from  deia 
on. 

’ tvam  V ehi  is  clearly  meant  bj'  Panini,  viii.  3. 
33,  as  Bdhtlingk  points  out.  The  two  are 
not  mother  and  father,  as  taken  by 
Sayana  and  Max  Muller,  nor  father  and 
son.  99®'  has  tvam  vai  vihvaydvdhai 
which  Hillebrandt  alters  to  tam,  and  the 

39  [a.o.s.  :s] 


sense  is  really  good,  as  it  is  the  boy 
the  two  invite  in  turn,  first  the  father 
talks  to  the  son,  and  then  Vi9vamitra 
as  taken  by  Weber,  Ind.  Stud.  ix.  316, 
317. 

* For  alapsaia{Srd  plur.  s.  aor. ) there  is  in 99®- 
a variant  alipsaia,  but  the  conditional  is 
here  in  proper  use  and  alapsyata  seems  a 
natural  conjecture.  The  sense  would  be 
the  same,  since  the  generic  singular  is 
also  possible. 

® niknave  is  the  reading  of  the  overwhelming 
authority  of  the  MSS.  of  the  AB.,  and 
though  99®'  has  nihnuve,  it  is  a mistake 
to  insert  it  as  is  done  in  the  Anand.  ed. 
of  AB.  d may  mean  as  rendered  or  ‘ go 
back  ’ to  the  giver,  as  taken  b}'  Weber. 


vii.  17 — ] The  Rajasuya  [306 

Qunah9epa  said 

‘ He  who  once  doth  what  is  evil 
Would  do  that  evil  again  ; 

Thou  hast  not  abandoned  thy  ^udra  way  ; 

What  thou  hast  done  is  irreparable ’ 

At  the  word  ‘ irreparable  ’ Vi9varnitra  joined  in  (the  discussion  ; Vi9va- 
mitra  said 

‘ Dread  indeed  was  Sauyavasi  when, 

Knife  in  hand,  I’eady  to  slaughter  ; 

He  stood  erect ; be  not  his  son  ; 

Become  thou  a son  of  mine'’.’ 

Qunah9epa  said 

‘ As  thou  hast  intimated  to  us. 

So,  0 son  of  a king,  tell 
How  being  an  Ahgiras 
I can  become  thy  son 


Vi9vamitra  said 

‘ Thou  wouldst  be  the  eldest  of  my  sons. 
Thy  offspring  would  hold  the  highest  place. 
Accept  my  divine  inheritance. 

Unto  this  I invite  thee 


some  MSS.  reads  enas,  but  this  is 
needless,  and  enat  is  found  in  the  best 
MSS.  there  also.  Sayana  seems  to  recog- 
nize enat,  while  the  comm,  on  99®- 
enas.  In  c 99®- • metrically 
na  apdgdh  must  be  read  ; in  both  cases 
there  are  variants  of  ^audrdn  nydydt  which 
is  certain  and  is  recognized  by  Sayana. 
Max  Muller  has  ‘ Thou  wilt  not  abstain  ’. 

**  9?®>  inserts  vd  avocad  iti ; the  sense  given 
by  Sayana  of  upa  papdda  is  ‘ supported 
by  proofs’,  but  this  is  wrong,  nor,  as 
Ilaug  and  Max  Muller,  can  the  word 
asarhdheyam  be  given  to  Vi9vamitra, 

9?®-  i*®'®  Difdfisat. 

jnapaya  is  read  in  99®-  Sayana  renders 
jndyase  ‘as  a Brahman’,  but  this  is  not 
possible,  though  Max  Muller  accepts  it, 
and  is  not  supported  by  a verso  cited  by 
him  as  expressing  the  sense ; purdtmdnam 


nrpam  vipra  iapasd  krtavdn  asi  which  means 
that  he  had  made  himself  a king  by 
tapas,  and  not  vice  versa ; apparently 
this  verse  took  the  sense  as  jnapaya 
rdjaputra  ‘ thou  art  known  as  a king’s 
son  ’ ; clearly  in  view  of  the  agreement 
of  the  MSS.  (both  Aufrecht’s  and  those 
of  the  Anand.)  any  alteration  of  this 
verse  is  incorrect,  and  also  clearly  it  is 
only  to  be  explained  as  above.  Jiiapayd 
is,  if  it  is  to  be  taken  as  correct,  a subj., 
and  the  sense  must  be  ‘ tell  us  how  thou 
wilt  arrange or  something  similar.  It 
seems  easier  to  i-ead  ^jilapayo  and  render 
‘ as  thou  hast  said  ’,  referring  to  his  offer 
made  just  above.  Bohtlingk  adds  'ham 
before  sann,  metri  causa. 

Here  Vi^vamiti-a  offers  only  daivam  ddyatn, 
but  in  point  of  fact  he  allowed  him  suc- 
cession to  both;  sec  AB.  vii.  18.  9. 


307]  The  Legend  of  Qunahgejya  [ — vii.  is 

Qunali9epa  said 

‘ Bid  these  agree 

For  friendship  and  prosperity  to  me 
That  I may,  0 bull  of  the  Bharatas, 

Become  thy  son 

Then  Vi^vainitra  addressed  his  sons 

‘ Do  thou,  Madhuchandas,  and  do  ye  hearken, 

Ksabha,  Kenu,  and  Astaka 
And  all  their  brothers, 

Do  ye  accept  his  superiority 

vii.  18  (xxxiii.  6).  Vi^vainitra  had  a hundred  and  one  sons,  fifty  older  than 
Madhuchandas,  fift}'  younger.  Those  that  were  older  did  not  think  this 
right.  Them  he  ci:rsed  (saying)  ‘ Your  offspring  shall  inherit  the  ends^  (of 
the  earth).’  These  are  the  (people),  the  Andhras,  Pundras,  Qabaras, 
Pulindas,  and  l\Iutibas,‘^  who  live  in  large  numbers  beyond  the  borders; 
most  of  the  Dasyus  are  the  descendants  of  Vifvamitra.  Madhuchandas 
with  the  other  fifty  said 

‘ What  our  father  agreeth  to 
That  we  accept  ; 

We  all  place  thee  before  us. 

We  are  after  thee.  ’ ’ 

Then  Vi^vamitra,  pleased,  praised  his  sons 

‘ 0 my  sons,  rich  in  cattle 
And  with  heroic  offspring,  shall  ye  be. 

Who,  accepting  my  will. 

Have  made  me  possessed  of  heroic  offspring.’^ 


brvtjdh  is  read  in  some  MSS.  of  95S.,  but  in 
most  briiyat,  and  Sayana  as  well  as  the 
MSS.  have  bruydt  at  this  place.  It  cannot 
be  rendered  satisfactorily  as  ‘ every  one 
of  your  sons  ’ with  Sayana,  nor  as  ‘ may 
the  leader  of  the  Bharatas  say  so,  in  the 
presence  of  his  agreeing  sons  and  very 
possibly  samjndnam  esu  should  be  read 
with  Aufrecht.  In  6 Bohtlingk  restores 
mama,  and  Hillebrandt  has  me  ...  me  by 
conjecture,  but  this  is  not  probable  as 
the  Pada  is  independent  and  should  not 
begin  with  an  enclitic. 

9?®-  tisthadhram.  Bohtlingk 

suggests  fisthala,  metri  causa.  Haug’s  in- 
terpretation of  sthana  as  stha  na  is  quite 


impossible. 

* 99®-  antam.  Sayana  renders  canddld- 

dirupan  nicajdtirifesdn. 

’ 99®'  bas  no  Pulind.^s,  and  reads  Muclpdh. 
It  also  reads,  veiy’  badly,  tcdancah,  and 
bahudasyavah,  and  ends  ity  uddkaranti, 
and  extends  the  sentence  regarding 
Madhuchandas.  For  the  tribes  men- 
tioned, doubtless  non-Aryan  in  the 
main,  see  Vedic  Index,  s.vv. 

^ 99®' 

* viravantah  is  replaced  by  pmjdvantah  in  99®- 

It  is  possibly  really  a reference  as  in  tbe 
next  verse  to  the  ura  Devarata,  and  not 
to  prajd  generally. 


[308 

With  a hero  to  lead  you, 

With  Devarata,  O Gathinas, 

Shall  ye  all  prosper,  O my  sons ; 

He  shall  discern  the  truth  for  you.® 

This  is  your  hero,  O Kufikas, 

Devarata  ; him  follow  ; 

As  inheritance  from  me  shall  he  obtain  you 
And  the  knowledge  which  we  know.® 

In  agreement  the  sons  of  Vi9vamitra, 

All  together  joyously, 

Accepted  the  control  of  Devarata,’ 

And  his  pre-eminence,  the  Gathinas. 

Devarata  was  granted 
Both  inheritances,  the  sage. 

The  overlordship  of  the  Jahnus, 

And  the  sacred  lore  of  the  Gathinas.* 


vii.  18 — ] 


The  Rdjasuya 


^ Qathina  in  some  MSS.  of  99®-  needless. 
99®-  in  a majority  of  MSS.  radhyds 
iu  and  esa  vas  tad  vivdcanah,  while  Hille- 
brandt  with  Streiter  would  read  sadvivd- 
canah.  The  change  is  clearly  needless. 

® 99®-  copeidm.  The  sense  is  clearly  as 
above ; Sayana  takes  ddyam  as  subject, 
and  ca  he  refers  to  Devarata  ! Aufrecht 
suggests  yitsme,  but  the  sense  is  not  ‘ he 
shall  inherit  among  you  ’ but  ‘ he  shall 
inherit  you  ’ as  becoming  the  head 
{fresthin)  of  the  family.  99®-  1*^*  1^“”* 
via  which  is  a less  good  reading.  For 
upetd  see  Whitney,  Sansk.  Gr.  § 137  h. 

’’  99®-  jyaispiye  and  fraisthije ; sardtayah  is, 
as  Aufrecht  points  out,  an  artificial  word 
on  the  basis  of  ardti,  ‘ foe  ’. 

® 99®-  ®uds  Jahnundm  eddhitasthire  daive  vede 
ca  Gdthindh.  This  version  cannot  be  made 
to  mean  anything  else  than  a statement 
that  the  Gathinas  were  prominent  among 
the  Jahnus  and  in  sacred  lore  (cf.  Weber, 
Episches  im  vedischen  Ritual,  pp.  16  seq.), 
the  two  ca’s  being  explained  in  this  way 
{daive  and  vede  cannot  really,  as  by 
Weber,  be  made  consistently  contrasts). 
This  view  then  treats  the  Jahnus  as  the 
whole  and  the  Gathinas  a class  of  them, 
not  necessarily  rulers  (even  priestly), 
but  as  great  priests.  The  All.  version 
must  be  regarded  as  an  explanation  of 
the  uhhayoh  and  the  term  seems  to  need 
explanation,  and  therefore  a priori,  pace 


Weber,  the  AB.  is  the  older  version,  as  it 
normally  is  superior  to  the  99®-  More- 
over the  term  rdjaputra  iu  AB.  vii.  17.  6 
points  to  royal  claims  on  the  part  of 
Vi9vamitra  (quite  contrary  to  the  Rgveda 
tradition,  where  he  is  the  Purohita  of 
Sudas,  a view  here  also  accepted  from 
the  tradition),  and  this  agrees  with  the 
tradition  of  the  PB.  xxi.  12.  2 where 
Vi9vamiti-a  is  styled  Jdhnavo  rdjd.  The 
AB.  version  must  therefore  mean  that 
Devarata  succeeded  to  the  overlordship 
over  the  Jahnus  and  the  divine  lore  of 
the  Gathinas  at  one  time.  Sayana's 
version  treats  the  two  inheritances,  as  is 
Weber’s  view  and  also  that  of  Max  Muller 
(..Inc.  Sansk.  Lit.  p.  418,  n.  2),  as  that  of 
the  Ajigarta  family  (Jahnus),  and  of 
Vi9vamitra,  but  there  is  to  this  the 
serious  objection  that  the  young  man 
definitely  leaves  his  connexion  with 
Ajigarta,  and  therefore  cannot  be  said  to 
succeed  to  the  overlordship  of  that  family 
in  any  sense,  even  if  there  were  any  other 
suggestion  that  the  Ajigarta  family  was 
called  Jahnu,  as  there  is  not.  adinyata  is 
no  doubt  from  dhd,  not,  as  Max  Miiller, 
from  adtft -n'.  Odthindm  is  merely,  in  all 
l)robability,  a brief  form  of  GdthinOndm , 
though  a change  of  stem  is  conceivable  ; 
if  the  former,  the  use  is  rare ; cf.  Lanman, 
NounlnJI.  p.  353;  Macdonell,  Ved.  Gramm. 

p.  262. 


309]  TJte  legend  of  (^unahgepa  [ — vii.  19 

This  is  the  tale  of  Qunah^epa,  with  a liundred  Rc  verses  as  well  as  Gathas.® 
This  the  Hotr  tells  to  the  king  after  the  anointing.  He  tells  it  seated  on 
a golden  cushion ; seated  on  a golden  cushion  he  responds  ; gold  is  glory  ; 
verily  thus  he  makes  him  prosper  by  glory.  Om  is  the  response  to  a Rc, 
‘ Be  it  so  ’ to  a Gatha ; om  is  divine,  ‘ Be  it  so  ’ human  ; verily  thus  with 
what  is  divine  and  what  is  human  he  frees  him  from  eviP* **  and  from  sin. 
Therefore  a victorious  king  should,  even  when  not  sacrificing,  make  him 
narrate  this  tale  of  Qunali9epa  ; not  the  least  tinge  of  sin  will  be  left  over  in 
him.  A thousand  should  he  give  to  the  narrator,  a hundred  to  him  who 
makes  the  response ; the  seats  and  a white  mule  chariot  (should  also 
be  given)  to  the  Hotr.  Those  who  desire  sons  also  should  have  it  narrated  ; 
they  obtain  sons. 


ADHYAYA  IV 


The  liajasilya. 

vii.  19(xxxiv.  1).  Prajapati  created  the  sacrifice;^  after  the  creation  of  the 
sacrifice  the  holy  power  and  the  lordl}’  power  were  created  ; after  the  holy 
power  and  the  lordly  power  both  kinds  of  offspring  were  created,  those  who 
eat  the  oblations  and  those  who  do  not  eat  the  oblations ; after  the  holy 
power  those  that  eat  the  oblations,  after  the  lordly  power  those  that  do  not 
eat  the  oblations.  The  Brahmans  are  the  offsping  that  eat  the  oblations ; 
the  Rajanya,  Vai9ya,  and  Qiidras  those  that  do  not  eat  the  oblations.^ 
From  them  the  sacrifice  departed ; it  the  holy  power  and  the  lordly  power 
pursued ; the  holy  power  pursued  with  the  weapons  of  the  holy  power ; 
the  lordly  power  with  those  of  the  lordly  power.  The  weapons  of  the 
holy  power  are  the  weapons  of  the  sacrifice ; the  weapons  of  the  lordly 


* 99®'  aparimitam.  The  number  is  97  of 
^unahcepa,  three  not  by  him,  and  thirty- 
one  Gathas.  Weber’s  rendering  ^,qp.  cit, 
p.  10)  ‘liber  100’  is  less  probable  than 
that  of  BR.  adopted  above. 

I.e.  the  Adhvarj'u. 

” 99'®-  sanvsmad  etiasah  sampramuncati 
' with  vM.  sampramucyate,  °Kte,  °nte). 

**  99®'  vijiti  understood  by  the 

comm,  as  vijaydsamarihah.  But  this  is 
not  at  all  necessary  and  Narayana  on 
A9S.  ix.  3.  13  has  clearly  yah  para- 
balarh  yuddhena  vijiiavdn  where  yudhe  na 
is  not  really  possible,  pace  Hillebrandt. 
The  V.  1.  in  99®-  yajamdnah  is  a bad 
one.  Weber  {Ind.  Stud.  ix.  318)  prefei's 


’vijiti,  but  Aufrecht  retains  the  view  of 
Sayiina.  In  his Rdjasuya,  p.  8,  n.  2,  Weber 
renders  rajavijitin  in  the  Kdihaka  as  ‘ von 
(anderen)  Konigen  unbesiegt  ’. 

**  This  sentence  down  to  hotuh  is  not  in  99®' 
which  divides  the  spoil  less  unfairly. 

Indie,  in  99®- 

' Cf.  TS.  i.  6.  8.  2.  Generally  speaking,  for 
the  Rajasuya  of  the  AB.  there  is  no 
parallel  elsewhere.  A9S.  has  only  a few 
scattered  sentences  in  ix.  3 and  4.  The 
whole  rite  is  elaborately  dealt  with  by 
Weber,  Vher  den  Rdjasuya  {Abh.  Berl.Akad. 
1893), 

2 Cf.  9B.  iv.  5.  2.  16. 


vii.  19 — ] 


[310 


The  Rajasuya 

power  are  the  horse  chariot,  the  corslet,  the  bow  and  arrow.  The  lordly 
power  returned  without  attaining  it;  from  its  weapons  it  turns  away 
trembling.  The  holy  power  followed  it  and  obtained  it ; having  obtained 
it  it  kept  blocking  it  from  above ; it  being  obtained  and  blocked  from  above 
standing,  recognising  its  own  weapons,  went  up  to  the  holy  power.  There- 
fore even  now  the  sacrifice  finds  support  in  the  holy  power  and  in  the 
Brahmans.  The  lordly  power  then  followed  it ; it  said  ‘ Do  thou  call  upon 
me  in  this  sacrifice  ’.  ‘ Be  it  so  ’ it  replied  ; ‘ Lay  aside  thine  own  weapons, 
and  with  the  weapons  of  the  holy  power,  the  form  of  the  holy  power, 
becoming  the  holy  power,  do  thou  come  to  the  sacrifice  ’.  ‘Be  it  so’  (it  said). 
Thus  the  lordly  power,  having  laid  aside  its  own  weapons,  with  the 
weapons  of  the  holy  power,  with  the  form  of  the  holy  power,  becoming 
the  holy  power,  went  to  the  sacrifice.  Therefore  now  also  the  Ksatriya,  as 
sacrificer,  having  laid  aside  his  own  weapons,  with  the  weapons  of  the  holy 
power,  with  the  form  of  the  holy  power,  becoming  the  holy  power,  goes  to 
the  sacrifice. 

vii.  20  (xxxiv.  2).  Then  comes  the  begging  of  a place  of  sacrifice.  They 
say  ‘ Seeing  that  a Brahman,  a Rajanya,  a Vai^ya,  when  about  to  consecrate 
himself  asks  a Ksatriya  for  a place  of  sacrifice,  whom  is  the  Ksatriya  to 
ask?’  ‘He  should  ask  the  divine  lordly  power’  they  say.  The  divine 
lordly  power  is  the  sun  ; the  sun  is  the  overlord  of  these  beings.  On  the 
day  on  which  he  is  going  to  consecrate  himself,  on  that  day  in  the  forenoon 
he  should  revere  the  rising  sun  ; with  ^ 

‘ This  is  the  best  of  lights,  the  highest  light.’ 

With  ‘ O god  Savitr,  give  me  a place  of  sacrifice  for  sacrifice  to  the  gods  ’ 
he  asks  for  a place  of  sacrifice.  In  that  being  asked  here  he  goes  on  his 
upward  course,^  ‘ Yes,  I give  it  ’ he  says  in  effect.  No  harm  befalls  him 
instigated  by  the  god  Savitr ; ever  increasing  prosperity  he  attains ; he 
attains  lordship  over  offspring  and  supremacy,  who  having  thus  paid 
reverence,  having  asked  for,  having  settled  on  a place  of  sacrifice,  consecrates 
himself,  being  a Ksatriya.^ 

vii.  21  (xxxiv.  3).  Then  comes  the  prevention  of  decay  of  the  sacrifice  and 
the  gifts  (to  the  priests)  for  a Ksatriya  as  sacrificer.  Before  the  consecra- 
tion he  should  offer  a libation  of  butter  in  four  portions,  in  the  Ahavanlya 
to  prevent  the  decay  of  the  sacrifice  and  the  gifts,  with 

‘ Let  Indra,  the  bounteous,  restore  to  us 
The  holy  power ; let  him  give  again  the  sacrifice,  the  gifts  ; hail  1 ’ 

1 RV.  X.  170.  3.  * For  the  devayajana  cf.  SB.  ii.  10  ; PB.  xxiv. 

'■*  uttardm  is  adverbial  as  in  AB.  iii.  44  : 18.  2 ; iii.  1.  1.  4 ; Weber,  Ind.  Stud. 

ahhilardm  ; 24  : nicaistardm  and  often.  x.  356,  n.  3. 


311]  The  Holy  Power  and  the  Lordly  Power  [ — vli.  23 

Then  after  the  concluding  formulas  of  the  final  offering  of  a cow  ' 

‘ Let  Agni,  all  knower,  restore  to  us 
The  lordly  power ; let  him  give  again  the  sacrifice,  the  gifts  ; hail ! ’ 

These  two  libations  are  the  prevention  of  decay  of  the  sacrifice  and  the 
gifts  for  a K.^triya  as  sacrificer  ; therefore  should  they  be  offered. 

vii.  22  (xxxiv.  4).  As  to  this  Saujata  Arajhi  used  to  say  ‘ These  two  liba- 
tions are  not  a winning  again  of  what  has  decayed  ‘ As  he  desires  he  may 
perform  these  two,  who  takes  his  instruction  hence’  (he  said’);  but  the 
following  he  should  certainly  offer  with 

‘ I have  recourse  to  the  holy  power  ; may  the  holy  power  guard  me  from 
the  lordly  power  ; to  the  holy  power  hail ! ’ 

‘ Thus,  thus  ’ (he  said).  He  who  has  recourse  to  the  sacrifice  has 
recourse  to  the  holy  power;  the  sacrifice  is  the  holy  power;  moreover 
from  the  sacrifice  is  he  who  consecrates  himself  born  again.  Him  who  has 
recourse  to  the  holy  power  the  lordly  power  does  not  oppress.  ‘ May  the 
holy  power  guard  me  from  the  lordly  power  ’ he  says,  in  order  that  the 
holy  power  may  guard  him  from  the  lordly  power;  ‘To  the  holy  power 
hail  ’ (he  says) ; thus  he  delights  it.  Thus  it  delighted  guards  him  from  the 
lordly  power.  Then  after  the  concluding  formulas  of  the  final  offering  of 
a cow  (he  says) 

‘ I have  recourse  to  the  lordly  power ; may  the  lordly  power  guard  me 
fi’om  the  holy  power  ; to  the  lordly  power  hail ! ’ 

‘ Thus,  thus  ’ (he  said).  He  who  has  recourse  to  the  kingship  has 
recourse  to  the  lordly  power,  for  the  kingship  is  the  lordly  power.  Him 
who  has  recourse  to  the  lordly  power  the  holy  pow’^er  does  not  oppress, 
‘ May  the  lordly  power  guard  me  from  the  holy  power  ’ he  says,  in  order 
that  the  lordly  power  may  guard  him  from  the  holy  power ; ‘ To  the  lordly 
power  hail ! ’ (he  says) ; thus  he  delights  it.  Thus  it  delighted  guards  him 
from  the  holy  power.  These  ^ two  libations  are  the  prevention  of  decay 
of  the  sacrifice  and  the  gifts ; therefore  they  must  be  offered. 

vii.  23  (xxxiv.  5).  Now  the  Ksatriya  has  Indra  as  his  deity,  the  Tristubh 
as  his  metre,  the  Pahcada^a  as  his  Stoma,  and  is  Soma  in  kingship,  the 
Raj  any  a in  relationship.  Being  consecrated  he  attains  Brahmanhood  in  that 
he  puts  on  the  black  antelope’s  skin,  in  that  he  performs  the  vow  of  one 


* See  TS.  i.  4.  44.  3 for  the  Samistayajiinsi. 
vii.  22.  * The  iti  is  a little  awkward ; but 
presumably  it  represents  the  views  of 
Saujata.  Weber  {Ind.  Siud.  ix.  320)  does 
not  indicate  how  he  takes  the  clause, 
translating  as  if  there  was  no  iti. 


tat  tad  iti  recurs  in  AB.  vii.  25  ; viii. 
6 and  9.  BR.  take  ajlfa°  as  a Dvandva  ; 
Sayana  treats  ajita  as  ajita,  both  without 
point,  ito  refers  to  the  view  in  vii.  21, 
not  to  Saujata. 

^ i.  e.  = ime  above. 


vii.  23 — ] 


[312 


The  Rajasiiya 

consecrated,  in  that  Brahmans  come  around  him.  As  he  is  being  conse- 
crated Indra  takes  his  power,  the  Tristubh  his  strength,  the  Pancada^a 
Stoma  his  life,  the  Soma  his  kingdom,  the  fathers  his  fame  and  renown, 
saying  ‘ He  is  becoming  other  than  we ; he  is  becoming  the  holy  power ; he 
is  joining  the  holy  power  He  should  offer  a libation  before  the  con- 
secration and  adore  the  Ahavaniya  (saying) 

‘ I depart  not  from  Indra  as  my  deity,  nor  from  the  Tristubh  metre,  nor 
the  Pancada9a  Stoma,  nor  Soma  the  king,  nor  my  relationship  with  the 
fathers.  Let  not  Indra  take  my  power,  nor  the  Tristubh  my  strength, 
nor  the  Pahcada^a  Stoma  my  life,  nor  Soma  my  kingdom,  nor  the  fathers 
my  glory  and  fame.  With  my  power,  strength,  life,  kingdom,  glory, 
relationship,  I approach  Agni,  the  Gayatrl  metre,  the  Trivrt  Stoma, 
Soma  the  king ; I have  recourse  to  the  holy  power ; I become  a 
Brahman.’ 

Indra  does  not  appropriate  the  power,  nor  the  Tristubh  the  strength,  nor 
the  Pancada^a  Stoma  the  life,  nor  Soma  the  kingdom,  nor  the  fathers  the 
glory  and  fame  of  him  who  having  offered  thus  this  libation  and  having 
adored  the  Ahavaniya  consecrates  himself,  being  a Ksatriya. 

vii.  24  (xxxiv.  6).  Now  the  Ksatriya  has  Agni  for  his  deity,  when  conse- 
crated, the  Gayatri  for  his  metre,  the  Trivrt  for  his  Stoma,  and  is  the  Brahman 
in  relationship ; when  he  concludes  he  assumes  his  Ksatriya  character ; 
when  he  concludes  Agni  takes  his  brilliance,  the  Gayatri  his  strength,  the 
Trivrt  Stoma  his  life,  the  Brahmans  his  glory  and  fame,  saying  ‘ He  is  be- 
coming other  than  we ; he  is  becoming  the  lordly  power ; he  is  joining  the 
lordly  power  ’.  After  the  concluding  formulas  of  the  final  offering  of  a cow 
he  should  offer  a libation  and  adore  the  Ahavaniya  with 

‘ I depart  not  from  Agni  as  my  deity,  nor  from  the  Gayatri  metre,  nor 
from  the  Trivrt  Stoma,  nor  from  the  holy  power  as  relation.  Let  not 
Agni  take  my  brilliance,  nor  the  Gayatri  ray  strength,  nor  the  Trivrt 
Stoma  my  life,  nor  the  Brahmans  my  holy  power,  glory,  and  fame.  With 
brilliance,  strength,  life,  the  holy  power,  glory  and  fame,  I approach 
Indra  the  deity,  the  Tristubh  metre,  the  Pahcadafa  Stoma,  Soma  the 
king  ; I have  recourse  to  the  lordly  power  ; I become  a Ksatriya. 

0 gods,  0 fathers,  0 fathers,  O gods,  I offer  being  he  who  I am. 

This  is  my  sacrifice,  my  gift,  my  toil,  my  offering. 

Be  Agni  here  my  witness,  Vayu  my  hearer,  Aditya  yonder  my  pro- 
claimer  ; 

1 who  am  I am  I.’ 

Agni  does  not  appropriate  his  brilliance,  nor  the  Gayatri  his  strength,  nor 
the  Trivrt  Stoma  his  life,  nor  the  Brahmans  his  holy  power’,  glory  and  fame 


313]  The  Portion  of  the  Sacrijicer  [ — vii.  26 

who  liaviug  offered  thus  this  libation  and  having  adored  the  Ahavaniya 
concludes,  being  a Ksatriya. 

vii.  25  (xxxiv.  7).  Then  as  to  the  announcement  of  the  consecration.  They 
say  ‘ Seeing  that  they  announce  the  consecration  of  a Brahman  when  conse- 
crated with  “ The  Bx'ahman  hath  consecrated  himself  ”,  how  is  one  to  announce 
(the  consecration)  of  a Ksatriya  V ‘ As  in  the  case  of  a Brahman  when 
consecrated  they  announce  the  consecration  with  “ The  Brahman  hath  conse- 
crated himself  ”,  so  should  he  announce  (the  consecration)  of  a Ksatriya, 
with  the  Rsi  descent  of  his  Purohita ' ’ (they  say) ; ‘ Thus,  thus  ’ (they  say). 
Having  laid  aside  his  own  weapons,  with  the  weapons  of  the  holy  power, 
with  the  form  of  the  holy  power,  having  become  the  holy  power,  he 
resorted  to  the  sacrifice.  Therefore  should  they  announce  his  consecration 
with  the  Rsi  descent  of  his  Purohita;  with  the  Rsi  descent  of  the  Purohita 
they  should  perform  the  ancestral  invocation.'^ 

vii.  26  (xxxiv.  8).  Then  as  to  the  share  of  the  sacrifice!-.  They  say  ‘ Should 
a Ksatriya  eat  the  sacrificer’s  share?  Or  should  he  not  eat?’  If  he  who  is 
not  an  eater  of  the  oblations  were  to  eat,  by  eating  the  oblation  he  would 
become  worse ; if  he  were  not  to  eat,  he  would  shut  himself  out  from  the 
sacrifice ; the  share  of  the  sacrifice!’  is  the  sacrifice.  It  is  to  be  handed  over 
to  the  Brahman.  The  Brahman  priest  is  in  the  relation  of  Purohita  to  the 
Ksatriya ; the  Purohita  is  half  the  self  of  the  K.satriya.  Secretly  verily  it 
obtains  the  appearance  of  being  eaten ; it  is  not  openly  consumed  by  him. 
The  Brahman  is  manifestly  the  sacrifice,  for  in  the  Brahman  the  whole 
sacrifice  finds  support,  in  the  sacrifice  the  sacrificer.  They  place  the  sacrifice 
in  the  sacrifice,  as  water  in  water,  fire  in  fire ; thus  it  is  not  superfluous, 
thus  it  harms  him  not.  Therefore  should  it  be  handed  over  to  the  Brahman. 
Some  make  an  olfering  in  the  fire  with 

‘ Prajapati’s  is  the  world  named  Vibhat ; in  this  1 place  thee  with 
the  sacrificer  ; hail ! ’ 

That  he  should  not  do  so.  The  share  of  the  sacrificer  is  the  sacrificer ; he 
places  on  the  fire  the  sacrificer.  If  a man  were  here  to  say  to  him  ‘ Thou 
hast  placed  the  sacrificer  on  the  fire ; Agni  will  bum  his  breaths ; the 
sacrificer  will  die  ’,  it  would  certainly  be  .so.  Therefore  he  should  not 
desire  this. 


' For  this  rule  see  A^S.  i.  3.  3;  xii.  15.  4. 

^ I.  e.  on  the  invocation  of  Agni  by  the 
ancestral  names ; cf.  Weber,  Ind.  Stud. 
ix.  321-326.  In  this,  as  in  the  exclusion 


of  the  prince  from  the  drinking  of  the 
Soma,  the  Brahmana  sho'ws  its  high 
claim  for  its  caste. 


40  [h.o.s.  ss] 


vii.  27 — ] 


The  Rajasuya 


[314 


ADHYAYA  V 

The  Proper  Food  of  the  King  in  lieu  of  Soma. 

vii.  27  (xxxv.  1).  Vi5vantara  Sausadmana,  despising  the  Qyaparnas,  per- 
formed a sacrifice  without  the  Qyaparnas.^  Perceiving  this  the  Qyaparnas 
went  to  the  sacrifice  and  sat  down  within  the  altar.  Seeing  them  he  said 
‘ There  sit  those  doers  of  an  evil  deed,  speakers  of  impure  speech,  the 
Qyaparnas ; remove  them  ; let  them  not  sit  within  my  altar  ’.  ‘ Be  it  so  ’ 

(they  replied).  They  removed  them.  They  being  removed  cried  aloud 
‘ Heroes  had  the  Ka9yapas  among  them  in  the  Asitamrgas  who,  at  the 
sacrifice  from  which  Janamejaya  Pariksita  excluded  the  Ka^yapas,  won 
the  Soma  drinking  from  the  Bhutaviras.  What  hero  have  we  among  us 
who  will  win  this  Soma  drinking  ‘1  am  the  hero  for  you  ’,  said  Rama 
Margaveya;  Rama  Margaveya  was  a learned  member  of  the  Qyaparnas. 
When  they  were  rising  up,  he  said  ‘Can  it  be  that  they  are  removing, 
O king,  from  the  altar  one  who  knows  thus  ? ’ ‘ What  is  that  thou 

knowest,  0 worthless  Brahman’  (he  replied). 

vii.  28  (xxxv.  2).  ‘ When  the  gods  excluded  Indra  (saying)  ‘ He  hath  mis- 
used Vi9varupa,  son  of  Tvastr,  he  hath  laid  low  Vrtra,he  hath  given  the  Yatis 
to  the  hyaenas,  he  hath  killed  the  Arurmaghas,  he  hath  contended  with 
Brhaspati  then  Indra  was  deprived  of  the  Soma  drinking, and  in  accordance 
with  the  deprivation  of  Indra  the  lordly  power  was  deprived  of  the  Soma 
drinking.  Indra  obtained  later  a share  in  the  Soma  drinking,  having- 
stolen  the  Soma  of  Tvastr,  but  to  day  even  the  lordly  power  is  deprived  of 
Soma  drinking.  How  can  they  remove  from  the  altar  liim  who  knows 
the  food  which  belongs  to  the  lordly  power  now  that  it  is  deprived  of  the 
Soma  drink,  and  by  which  the  holy  power  is  made  prosperous  ? ’ ‘ Dost 

thou  know,  O Brahman,  this  food  ? ’ (he  asked)  ‘ I know  it  ’ (he  replied). 


' Cf.  Weber,  Ind.  Stud.  x.  32,  33,  who  seeks  to 
see  in  this  a case  of  punishment  for  dis- 
loyalty, as  in  PB.  xiv.  6.  8,  where,  how- 
ever, the  position  is  much  clearer  than 
here.  The  impure  speech  need  not  be 
more  than  a ritual  defect  of  the  priests, 
especially  as  it  is  made  good  by  a point 
of  ritual.  Cf.  also  ZDMG.  lii.  737  ; liv.Cll. 

» Biihtlingk  (BKSGW.  16  Dec.  1900,  p.  419) 
suggests  asmdko. 

vii.  28.  * Cf.  the  similar  lists  in  KU.  iii.  1;  TS. 
ii.5. 1;  Weber,  Tnd.  Stud.  i.  409;  Rajasuya, 


p.  109,  n.  2.  In  Brhaspateh  pratyaradhll 
Sayana  sees  the  sense  vdkyam,  and  this  is 
apparently  meant : he  cites  ApDS.  ii.  2. 6. 
11.  The  aorist  is  natural  and  proper  and 
needs  no  special  explanation  (cf.  Del- 
briick,  Altind.  Synt.  p.  281).  The  Arurma- 
ghas are  connected  by  Eggeling  (SBE. 
xii.67,  n.  1)  hesitatingly  with  the  demon 
Araru  ; cf.  Weber,  Ind.  Stud.  i.  411.  The 
curious  way  in  which  Indra  loses  his 
place  in  favour  of  the  priestly  Brhaspati 
is  noted  by  Weber,  Rajasuya,  p.  110. 


315] 


The  Proper  Food  of  the  King  [ — vii.  31 


‘ Do  tliou  tell  it  to  me,  O Brahman  ’ (he  said).  ‘ (I  shall  tell  it)  to  thee, 
O king  ’ he  said. 

vii.  29  (xxxv.  3).  ‘ They  will  bring  one  of  three  foods,  the  Soma  or  curds 
or  water.  If*  the  Soma  (they  bring  up),  that  is  the  food  of  the  Brahmans; 
with  this  food  thou  wilt  strengthen  the  Brahmans;  in  thine  offspring  will 
be  born  one  like  a Brahman,  an  acceptor  of  gifts,  a drinker  (of  Soma), 
a seeker  of  livelihood,  one  to  be  moved  at  will.^  When  evil  happens  to 
a K.^itriya  one  like  a Brahman  is  born  in  his  offspring ; the  second  or 
third  from  him  may  become  a Brahman ; he  is  fain  to  live  as  a sort  of 
Brahman.  If  cux’ds  (they  bring),  it  is  the  food  of  the  Vai^yas;  with  this 
food  thou  wilt  strengthen  the  Vai9yas ; in  thine  offspring  one  like  a Vai9ya 
will  be  born,  ti’ibutary  to  another,  to  be  eaten  by  another,  to  be  oppressed 
at  will.  When  evil  happens  to  a Ksatriya,  there  is  born  in  his  offspring 
one  like  a Vai9ya;  the  second  or  third  from  him  may  become  a Vai9ya;  he 
is  fain  to  live  as  a Vai9ya.  If  water  (they  bring),  it  is  the  food  of  tlie 
(^udras  ; with  this  food  thou  wilt  strengthen  the  Qudras  ; in  thine  offspring 
one  like  a Qudra  will  be  born,  the  servant  of  another,  to  be  removed  at  will, 
to  be  slain  at  will.  When  evil  happens  to  a Ksatriya,  there  is  born  in  his 
offspring  one  like  a Qudra;  the  second  or  third  from  him  may  become 
a Qudra ; he  is  fain  to  live  as  a Qudra.’ 

vii.  30  (xxxv.  4).  ‘ These  are  the  three  foods,  O king  ’,  he  said  ‘ which  a 
K^triya  as  sacrificer  should  not  desire.  Now  this  is  his  proper  food ; he 
should  press  together*  the  descending  growths  and  the  fruits  of  the 
Nyagrodha  and  (the  fruits  of)  the  Udumbara,  A9vattha  and  Plaksa  trees, 
and  partake  of  them.  This  is  his  proper  food.  On  the  place  whence  by 
offering  the  sacrifice  the  gods  went  to  the  world  of  heaven  they  tilted 
over  (nyabjan)  the  goblets ; they  became  the  Nyagrodha  trees.  Even  to-day 
in  Kuruksetra  they  call  them  the  Nyubjas.  They  were  the  firstborn  of 
Nyagrodhas;  from  them  are  the  others  bom.  In  that  they  grew  down- 
wards, therefore  the  Nyagroha  grows  downwards ; its  name  is  Nyagroha ; 
it  being  Nyagroha  the  gods  call  Nyagrodha  mysteriously,  for  the  gods  love 
mystery  as  it  were.’ 

vii.  31  (xxxv.  5).  ‘ The  sap  of  the  goblets  which  went  downwards  became 


' Sayana  needlessly  takes  sa  as  referring  to 
an  ignorant  priest  ; very  possibly  this  is 
the  common  use  in  ^B.  and  less  often 
elsewhere  of  sa  yadi  — yadi,  or,  of  course, 
a second  form  or  verb  may  be  supplied. 

^ Sayana  recognizes  the  passive  sense  of 
yathdkdmapraydpyah.  but  Haug  suggests 
‘ roam  about  according  to  pleasure  ’ 


which  is  impossible,  though  allowed  by 
Weber  (Ind.  Stud.  ix.  326;  x.  14),  who 
prefers  ‘dwelling  everywhere’  for  dva- 
sdyt;  cf.  Vedic  Index,  ii.  82. 
vii.  30.  ^ The  construction  is  awkward  ; the 
nom.  avarodhCif  ca  phaldni  ca  which,  as  AB 
vii.  31  shows,  applies  to  the  Nyagrodha,  is 
altered  to  the  acc.  with  ahhisunuyat. 


vii.  31 — ] 


[316 


The  Rajasuya 

the  descending  growths;  that  which  went  up  the  fruits.  This  Ksatriya 
does  not  depart  from  his  proper  food,  who  eats  the  shoots  and  the  fruits  of 
the  Nyagrodha.  Mysteriously  verily  he  obtains  the  Soma  drinking ; it  is 
not  consumed  openly  by  him.  The  Nyagrodha  is  mysteriously  Soma  the 
king ; mysteriously  does  the  Ksatriya  assume  the  form  of  the  holy  power, 
through  the  Purohita,  through  the  consecration,  through  the  ancestral 
invocation.  The  Nyagrodha  is  the  lordly  power  of  the  trees,  the  Rajanya 
is  the  lordly  power,  for  the  Ksatriya  here  dwells  fastened  as  it  were  to  the 
kingdom,  and  supported  as  it  were,  and  the  Nyagrodha  is  fastened  as  it 
were  by  its  descending  growths  to  the  ground,  and  supported  as  it  were. 
In  that  the  Ksatriya  as  sacrifice!’  eats  the  descending  growths  of  the 
Nyagrodha  and  the  fruits,  verily  thus  he  establishes  in  himself  the  lordly 
power  of  the  plants  and  in  the  lordly  power  himself.  In  the  lordly  power, 
in  himself  he  establishes  the  lordly  power  of  the  plants,  like  the  Nyagrodha 
with  its  descending  shoots  in  the  earth,  in  the  kingdom  he  finds  support, 
dread  becomes  his  sway  and  unassailable,  who  as  a Ksatriya  when  sacrificing 
eats  thus  this  food.’  ^ 

vii.  32  (xxxv.  6).  ‘Now  as  to  the  (fruits)  of  Udumbara.  The  Udumbara 
tree  was  born  from  strength  and  proper  food ; this  is  the  pre-eminence  of 
the  trees ; verily  thus  he  places  in  the  lordly  power  strength,  proper 
food,  and  the  pre-eminence  of  the  trees.  Now  as  to  the  (fruits)  of  A9- 
vattha.  The  A^vattha  tree  was  born  from  brilliance ; this  is  the  over- 
lordship of  the  trees;  verily  thus  he  places  in  the  lordly  power  the 
brilliance  and  the  overlordship  of  the  trees.  Now  as  to  the  (fruits)  of 
Plak.sa.  The  Plak.sa  tree  was  born  of  might ; it  is  the  self  rule  and  the 
control  of  the  trees ; verily  thus  he  places  in  the  lordly  power  the  self  rule 
and  the  control  of  the  trees.  These  are  first  of  all  prepared  and  then  they 
buy  Soma,  the  king.  They  proceed  with  the  rites  ^ according  to  the  manner 
of  the  (sacrifice  of  Soma)  the  king  up  to  the  fast  day ; then  comes  the  fast 
day.  These  things  the  Adhvaryu  should  make  ready  in  advance ; the  skin 
for  pressing,  the  two  pressing  boards,  the  wooden  tub,  the  filter  cloth,  the 
pressing  stones,  the  vessel  for  the  pure  Soma,  the  stirring  vessel,  the  vessel, 
the  drawing  cup,  and  the  goblet.  When  they  press  the  king  in  the  morning, 


' The  inferior  position  of  the  Ksatriya  here 
may  be  contrasted  with  the  fact  that 
L^S.  ix.  2.  4 allows  him  at  the  consecra- 
tion to  drink  the  Soma,  and  even  K^S. 
XV.  8.  19-21  reaches  the  same  conclusion  ; 
see  Weber,  Rajasuya,  pp.  80,  81,  109,  117, 
134. 

vii.  32.  * prativefaih  is  not  certain  in  sense  : 


Sayana  has  prasidiUiaih  kriydvifesaih,  and 
this  can  be  made  to  agree  with  the  sense 
‘auxiliary’  by  referring  it  to  the  rites 
prior  to  the  first  day.  Weber  {Ind.  Stud. 
ix.  827)  has,  instead,  the  rendering  ‘ the 
fruits  substituted  for  the  Soma’,  but  this 
is  doubtful,  for  the  ordinary  Soma  sacri- 
fice is  daily  offered. 


317]  The  Proper  Food  of  the  Kiiuj  [ — vii.  34 

then  he  should  divide  these  (fruits)  in  two;  some  he  should  press,  the  rest 
leave  over  for  the  midday  pressing.’ 

vii.  33  (xxxv.  7).  ‘ When  they  till  up  the  goblets,  then  he  should  till  up  the 
goblet  of  the  sacriticer ; in  it  should  have  been  cast  two  Darbha  shoots.  When 
the  vasat  call  has  been  uttered  he  should  throw  the  first  of  them  within  the 
altar,  with  the  verse ' ‘ I have  celebrated  Dadhikravan  ’ accompanied  by 
the  call  of  Hail ! The  second  (he  should  throw)  after  the  second  vasat  call 
has  been  said  with  ‘ Dadhikra  with  his  brilliance  the  five  folks  When 
they  take  up  the  goblets,  then  he  should  take  up  the  goblet  of  the  sacriticer. 
When  they  lift  them  up  (to  the  mouth),  then  he  should  lift  it  up  after  them. 
When  the  Hotr  invokes  the  sacriticial  food,  when  he  partakes  of  the  food  in 
the  goblet,  then  he  should  partake  of  it  with  ® 

‘ Thc^t  which  is  left  over  of  the  pressed  juice  rich  in  sap, 

Which  Indra  drank  mightily. 

Here  with  auspicious  mind  this  of  him, 

I partake  of  Soma  the  king.’ 

Auspiciously  to  him  this  (food)  from  the  trees  is  consumed  with  auspicious 
mind,  dread  is  his  sway,  unassailable,  who  as  a Kaatriya  when  sacriticing 
partakes  thus  of  this  food.  With 

‘ Be  thou  kindly  to  our  heart  when  drunk. 

Do  thou  extend  our  life,  to  live  long,  O Soma  ’ ; ' 

the  touching  of  himself  (is  accompanied).  If  not  touched  this  (drink)  is  liable 
to  destroy  the  life  of  man  (thinking)  ‘An  unworthy  one  is  partaking  of 
me’.  In  that  he  touches  himself  with  it,  verily  thus  he  prolongs  life. 
With  the  appropriate  (verses®)  ‘Swell  up, let  them  come  together  for  thee’ 
and  ‘ Let  the  milk  unite  for  thee,  the  strengths  ’ he  makes  the  goblet  full ; 
that  which  is  appropriate  in  the  sacritice  is  perfect.’ 

vii.  34  (xxxv.  8).  ‘ When  they  put  the  goblets  in  place,  then  he  should  put 
in  place  the  sacriticer’s  goblet.  When  they  move  them  forward,  he  should 
move  it  forward  after  them.  Then  he  should  take  it  and  partake  of*  it. 

‘ 0 god  Soma,  of  thee  that  art  drunk  by  Nara9ansa,  that  findest  the 
mind,  that  art  partaken  of  by  the  fathers,  the  helpers,  I partake 


* RV.  iv.  39.  6.  Not  in  A^S.  in  this  use. 

But  this  and  iv.  38.  10  occur  in  an  Isti 
in  ii.  12.5  and  this  is  used  by  the  priests 
when  they  drink  in  vi.  12.  12. 

* RV.  iv.  38.  10. 

’ KS.  ivii.  19  ; MS.  ii.  3.  8 ; iii.  11.  7 ; TB.  i. 
4.  2.  3 ; Ap^S.  six.  3.  4.  A variant 
with  ripfam  occurs  in  the  SautramanI  in 
A^S.  iii.  9.  5.  Cf.  AB.  viii.  20.  4. 


* A variant  of  RV.  viii.  48.  4 with  which  6 
agrees,  and  which  is  used  in  A^S.  v.  6. 
26  in  the  Agnistoma. 

’ RV.  i.  91.  16  and  18;  A^S.  v.  6.  27  in  the 
Agnistoma. 

vii.  34.  ^ The  nine  Soma  goblets  when  emptied 
and  filled  are  the  Nara9unsas  (cf.  M^S.  ii. 
4.  2.  32) ; they  belong  rather  to  the  fathers 
(cf.  PB.  i.  5.  9).  The  name  is  either 


[318 


vii.  34 — ] 


The  Rajasuya 


is  the  partaking  connected  with  Nara^ahsa  at  the  morning  pressing;  at  the 
midday  (pressing)  ‘ the  great  ’ is  used ; at  the  third  pressing  ‘ the  sages  ’ is 
used  (as  epithet  of  the  fathers).  The  fathers  are  helpers  at  the  morning 
pressing,  the  great  at  the  midday,  and  the  sages  at  the  third  pressing; 
verily  thus  he  makes  the  fathers  immortal  and  sharers  of  the  pressings. 

‘ Every  one  is  immortal  Priyavrata  Somapa  used  to  say,  ‘ who  is  a sharer 
in  the  pressings.’  Immortal  become  his  fathers  and  sharers  in  the  pressings, 
dread  his  sway  becomes  and  unassailable,  who  as  a Ksatriya  when  sacrificing 
partakes  thus  of  this  food.  The  touching  of  himself  is  the  same  and  the 
same  the  filling  up  of  the  goblet.  They  should  proceed  at  the  morning 
pressing  in  the  manner  of  the  morning  pressing,  in  that  of  the  midday 
(pressing)  at  the  midday,  and  in  that  of  the  third  pressing  at  the  third 
pressing.’  This  food  Rama  Margaveya  proclaimed  to  Vi^vantara  Saui^d- 
mana ; when  it  had  been  proclaimed  he  said  ‘ A thousand  we  grant  to  you, 
O Brahman ; my  sacrifice  will  be  performed  by  the  Qyaparnas  ’.  This  also 
Tura  Kavaseya  proclaimed  to  Janamejaya  Pariksita ; this  Parvata  and 
Narada  proclaimed  to  Somaka  Sahadevya,  to  Sahadeva  Sarnja3’a,  Babhru 
Daivavrdha,  Bhima  of  Vidarbha,  Nagnajit  of  Gandhara ; ^ this  Agni  pro- 
claimed to  Sana9ruta  Arirndama  and  to  Kratuvid  Janaki ; ^ this  Vasistha 
proclaimed  to  Sudas  Paijavana.  All  of  them  attained  greatness  having 
partaken  of  this  food.  All  of  them  were  great  kings ; like  Adit}’^a,  estab- 
lished in  prosperity,  they  gave  heat,  obtaining  tribute  from  all  the  quarters. 
Like  Aditya,  established  in  prosperity,  he  gives  heat,  from  all  the  quarters 
he  obtains  tribute,  dread  his  sway  and  unassailable,  who  as  a Ksatrij^a 
when  sacrificing  partakes  thus  of  this  food. 


derived  from  the  use  here,  or  because 
Soma  is  addressed  as  Nara9ansa  in  the 
Mantra  (99S.  vii.  5.  21),  or  because  the 
fatliers  are  praised  by  men  (Sayana  on 
PB.  1.  c.).  Cf.  AB.  vi.  16  for  another 
use  of  Nara.9ahsa  in  a different  con- 
nexion ; ZDMB.  liv.  49  seq. 

® Sayana,  who  is  hopelessly  perverse  in  dis- 
secting the  names,  tries  to  make  out  a 
succession  of  teachers ; this  is  clearly 


wrong ; the  names  are  those  of  kings, 
not  of  sages. 

5 Agni  is  no  doubt  the  god,  not  the  imaginary 
sage  of  Sayana.  This  is  a variant  provd- 
cdpiih  whence  Weber  (Ind.  Stud.  ix.  330) 
creates  an  A9ni,  but  this  is  no  more 
than  a misread  g/i  as  fn,  though  Weber 
{Rajasuya,  p.  109)  still  keeps  the  other 
reading. 


PANCIKA  YIII 


The  Kajasuya 
ADHYAYA  1 

The  Qastras  and  Stotras  of  the  Soma  Sacnjice. 


viii,  1 (xxxvi.  1).  Now  regarding  the  Stotras  and  the  Qastras.  The  morn- 
ing pressing  follows  the  one  day  (rite),  the  third  pressing  follows  the  one  day 
(rite).  The  pressings  which  follow  the  one  day  (rite)  are  appeased,  well 
ordered,  and  established  ; (they  serve)  for  expiation,  arrangement,  support, 
and  to  prevent  falling.  The  midday  Pavamana  of  the  day  with  two 
Samans  and  the  Brhat  as  its  Prstha  hits  been  described,^  for  both  Samans 
are  employed.  ‘ Thee  like  a car  for  aid  ’ and  ‘ This  juice  hath  been  pressed, 
0 bright  one’  are  the  strophe  and  antistrophe ^ connected  with  the 
Rathantara.  The  Marutvatiya  is  the  litany  of  the  Pavamana ; in  the 
Pavamana  here  they  employ  the  Rathantara  (tune),  and  the  Brhat  for  the 
Prstha  to  create  a balance.  The  Rathantara  when  sung  he  follows  in 
recitation  with  these  (verses)  as  strophe  and  antistrophe.  Now  the 
Rathantara  is  the  holy  power,  the  Brhat  the  lordly  power;  the  holy 
power  is  prior  to  the  lordly  power ; (it  is  his  wish)  ‘ Let  my  sway,  with 
the  holy  power  before,  be  dread  and  unassailable.’  Now  the  Rathantara 
is  food ; verily  thus  he  places  food  before  for  him.  Again  the  Rathantara 
is  this  earth ; this  earth  is  a support ; verily  thus  he  places  a support  in 
front  for  him.  The  invocation  of  Indra  is  the  same,  and  unaltered  ; it  is 
(that)  of  the  days.  (The  Pragatha)  addressed  to  Brahmanaspati  con- 
tains (the  word)  ‘ up  ’ ; ® it  is  a symbol  of  that  which  has  two  Samans, 
for  both  Samans  are  performed.  The  inserted  verses  are  the  same  and 


The  form  has  been  mentioned  in  so  far 
as  the  verses  are  mentioned  in  AB.  iv. 
29,  where  also  the  Rathantara  Saman 
is  mentioned.  The  rule  is  a rare  one  as 
two  Samans,  viz.  Brhat  and  Rathantara, 
are  rarely  used  together,  the  Abhijit  and 
Visuvant  days  being  the  chief  excep- 
tions (others  are  given  in  xi.  2.  1 ; 


11.  2).  The  Rathantara  is  used  for  the 
Pavamana,  the  Brhat  for  the  Prstha 
Stotra.  See  A^S.  ix.  3.  8. 

2 RV.  viii.  68.  1-3  ; 2. 1-3  ; A^S.  v.  14.  4.  For 
the  invocation  of  Indra  (RV.  viii.  53.  5, 
6),  see  AB.  iii.  16. 

’ I.  e.  RV.  i.  40.  1 and  2 ; above  AB.  iv.  31  ; 
the  inserted  verses  are  in  iii.  18. 


viii.  1 — ] The  Rajasuya  [320 

unaltered  ; they  are  (those)  of  the  days.  The  Marutvatiya  Pragatha  * is 
that  of  the  one  day  (rite). 

viii.  2 (xxxvi.  2).  ‘ Thou  hast  been  born  dread,  for  impetuous  strength  ’ 
is  the  hymn  ^ containing  (the  words)  ‘ dread  ’ and  ‘ strength  ’ ; this  is 
a symbol  of  the  lordly  power.  In  ‘ Exalting,  most  mighty  ’ it  contains 
(the  word)  ‘ might  ’ ; that  is  a symbol  of  the  lordl}’^  power ; in  ‘ Full  of 
pride  {abhi-mdna)  ’ it  contains  (the  word)  ‘ towards  (abJd)  ’ ; this  is  a symbol 
of  overpowering.  It  is  of  eleven  verses ; the  Tristubh  has  eleven  syllables ; 
the  Rajanya  is  connected  with  the  Tristubh ; the  Tristubh  is  might, 
power,  strength  ; the  Rajanya  is  might,  the  lordly  power,  strength  ; thus 
he  makes  him  prosper  with  might,  the  lordly  power,  strength.  It  is  by 
Gauriviti ; the  Gauriviti  (hymn)  is  the  perfect  Marutvatij'a ; the  explana- 
tion of  it  has  been  given.  In  ‘ Thee  we  invoke  ’ it  has  the  Brhat  as 
Prstha;^  the  Brhat  is  lordly  power;  verily  thus  he  makes  the  lordly  power 
prosper  with  the  lordly  power.  Moreover  the  Brhat  is  the  lordly  power ; 
the  Niskevalya  is  the  body  of  the  sacrificer;  in  that  it  has  the  Brhat  as 
Prstha,  and  the  Brhat  is  lordly  power,  verily  thus  he  makes  it  prosper 
with  the  lordly  power.  Moreover  the  Brhat  is  the  highest ; verily  thus 
he  makes  him  prosper  with  the  highest.  Moreover  the  Brhat  is  the  best ; 
verily  thus  he  makes  him  prosper  with  the  best.  In  ‘ To  thee,  0 hero, 
we  utter  praise  ’ they  make  the  Rathantara  the  antistrophe ; ® the  Rathan- 
tara  is  this  world  ; the  Brhat  yonder  world  ; yonder  world  is  the  counter- 
part of  this  world  ; of  yonder  world  this  world  is  the  counterpart.  In  that 
they  make  the  Rathantara  the  antistrophe,  verily  thus  they  make  both 
these  worlds  possessed  of  enjoyment  for  the  sacrificer.  I\Ioreover  the 
Rathantara  is  the  holy  power,  the  Brhat  the  lordly  power ; on  the  holy 
power  is  the  lordly  power  established,  on  the  lordly  power  the  holy  power; 
moreover  (it  serves)  to  secure  the  Saman  its  birthplace.  ‘ What  he  hath 
won  ’ is  the  inserted  verse ; * the  explanation  of  this  has  been  given. 

‘ Both  let  him  hear  for  us  ’ is  the  Pragatha®  of  the  Saman  ; it  is  a symbol 
of  (the  daj’^)  with  both  Samans,  for  both  Samans  are  performed. 


^ IIV.  viii.  89.  3 and  4 ; above  AB.  iii.  19. 
The  days  are,  of  course,  naturally  taken 
by  Weber  and  Haug  as  rites  extending 
over  several  days,  Ahinas  But  this  is 
not  the  view  of  Sayana,  and  in  fact  the 
verses  referred  to  are  used  at  the  day 
rite  as  well  as  the  Ahinas,  and  in  the 
case  where  there  is  a divergence,  the 
Pragatha  for  Brhaspati,  the  reference  to 
the  days  is  omitted. 


’ RV.  X.  73.  See  also  AB.  iii.  19.  2 ; A^S.  v 
4.  19. 

^ RV.  vi.  46.  1 and  2 ; A^S.  v.  16.  3.  See  also 
V.  15.  16-18  for  the  order,  brhalprstham 
is  here  taken  as  a compound  by  Sayana, 
Weber,  and  Aufrecht,  but  it  may  not 
be  so. 

3 RV.  vii.  82.  22  and  23  ; A^S.  v.  15.  2. 

< RV.  X.  74.  6.  See  AB.  iii.  22  ; A^S.  v.  16. 
21. 

‘ RV.viii.  61.  1 and  2.  See  AB.  iv.Sl;  v.  18. 


321]  The  (^astras  and  Stotras  [ — viii.  4 

viii.  3 (xxxvi.  3).  ‘ Praise  him  who  hath  force  to  overcome  ’ is  the 

hymn;^  as  containing  (the  word)  ‘to’  it  is  a symbol  of  overcoming.  In 
‘ Unsupportable,  dread,  enduring  ’ it  contains  (the  words)  ‘ dread  ’ and  ‘ en- 
during ’ ; it  is  a symbol  of  the  lordly  power.  It  is  in  fifteen  verses  ; the 
Pancada5a  (Stoma)  is  might,  power,  and  strength ; the  Rajanya  is  might, 
the  lordly  power,  and  strength ; thus  he  makes  him  prosper  with  might, 
the  lordly  power,  and  strength.  It  is  by  Bharadvaja ; the  Brhat  is  by 
Bharadvaja  ; by  reason  of  the  authorship  it  is  similar.^  That  sacrifice  of 
a Ksatriya  is  perfect  which  has  the  Brhat  for  its  Prstha ; therefore 
whenever  a Ksatriya  .sacrifices,  the  Brhat  should  be  the  Prstha ; that  is 
perfect. 

viii.  4 (xxxvi.  4).  The  Hotr  offices  are  taken  from  the  one  day  (rite) ; the 
Hotr  offices  as  taken  from  the  one  day  (rite)  are  appeased,  well  ordained, 
and  supported ; (they  serve)  for  expiation,  arrangement,  support,  and  to 
prevent  falling  away.  These  are  of  all  forms,  all  perfect  (and  serve)  to 
secure  all  forms,  all  perfection ; (they  think)  ‘ With  the  Hotr  offices  of 
all  forms,  all  perfect,  let  us  obtain  all  desires.’  Therefore,  whenever  the 
one  day  (rites)  have  not  all  the  Stomas  and  the  Prsthas,  the  Hotr  offices 
of  the  one  day  (rite)  should  be  used ; that  is  perfect.  ‘ This  should  be 
a fifteenfold  Ukthya’  they  say^;  ‘the  Paficada9a  (Stoma)  is  might,  power, 
and  strength ; the  Rajanya  is  might,  the  lordly  power,  and  strength  ; thus 
he  makes  him  prosper  with  might,  the  lordly  power,  and  strength.  It  has 
thirty  Stotras  and  Qastras ; the  Viraj  has  thirty  syllables ; proper  food 
is  the  Viraj  ; verily  thus  he  establishes  him  in  the  Viraj  as  proper  food. 
Therefore  should  it  be  a fifteenfold  Ukthya’  they  say.  It  should  be 
a Jyotistoma  of  the  Agnistoma  form.  The  Trivrt  of  Stomas  is  the 
holy  power,  the  Pancada9a  the  lordly  power;  the  holy  power  is  prior 
to  the  lordly  power ; (it  is  his  wish)  ‘ May  my  sway  with  the  holy  power 
in  front  be  dread  and  unassailable.’  The  Saptada9a  is  the  people,  the 
Ekavin9a  the  Qudra  class ; verily  thus  they  make  the  people  and  the 
Qudra  class  obedient  to  him.  Moreover  the  Trivrt  of  Stomas  is  brilliance, 
the  Pancada9a  strength,  the  Saptada9a  generation,  the  Ekavih9a  support ; 
thus  he  makes  him  prosper  with  brilliance,  strength,  generation,  and 
support  at  the  end.  Therefore  it  should  be  a Jyotistoma.  It  has  twenty- 
four  Stotras  and  Qastras ; the  year  has  twenty-four  half  months ; in 
the  year  is  all  proper  food ; verily  thus  he  establishes  him  in  all  proper 
food.  Therefore  it  should  be  a Jyotistoma  of  the  Agnistoma  form. 

* RV.  vi.  18.  accord  with  his  theory  of  arseya.  Cf. 

’ This  is  clearly  the  sense,  and  Sayana  seems  Weber,  Ind.  Stud.  ix.  331. 

to  have  had  it  in  mind  on  taking  sato»na=  viii.  4.  ' So  A^S.  ix.  3.  8,  despite  the  deci- 

sampumah.  Hang  renders  ‘ is  in  direct  sion  here  ; in  the  very  faintly  parallel  rite 

relationship  with  the  ancestral  fire  ’ in  in  95®-  14  the  sutya  day  is  so/apa. 

41  [h.o.s.  ss] 


viii,  5 — ] 


The  Rajasuya 


[322 


ADHYAYA  II 


The  Punarahhiseha. 


viii.  5 (xxxvii.  1).  Now  as  to  the  renewed  anointing.  His  lordly  power 
is  consecrated,  who  being  a Ksatriya  consecrates  himself.  When  he 
concludes,  after  coming  out  of  the  concluding  bath  and  ha\dng  offered  the 
final  ofiering  of  a cow,  then  they  again  anoint  him  when  the  concluding 
ofiering  has  been  completed.  For  him  in  advance  the  following  prepara- 
tion has  been  made:  a throne  of  Udumbara^ ; its  feet  should  be  a span  in 
size,  the  head  (and  foot)  and  the  cross  (boards)  an  ell  in  size,  the  cover 
seat  of  Munja  grass,  the  spread  a tiger  skin ; a goblet  of  Udumbara ; 
a branch  of  Udumbara.  In  this  goblet  are  poured  eight  elements ; curds, 
honey,  melted  butter,  the  waters  of  rain  during  heat,  grass  and  green 
barley,  liquor  and  Durva  grass.  Where  the  line  drawn  by  the  sword 
on  the  south  of  the  altar  is,  there  he  places  the  throne  facing  east.  Two 
of  its  feet  are  within,  two  outside  the  altar.  Prosperity  is  the  (earth). 
What  is  within  the  altar  is  its  limited  form ; what  is  without  the  altar 
is  the  unlimited  space.  In  that  its  two  feet  are  within  the  altar,  two 
outside  of  the  altar,  (it  serves)  to  obtain  both  desires,  that  which  is  within 
the  altar  and  that  without  the  altar. 

viii.  6 (xxxvii.  2).  He  covers  (it)  with  a tiger  skin,  skin  uppermost,  neck 
in  front.  The  tiger  is  the  lordly  power  of  the  wild  animals,  the  Rajanya 
is  the  lordly  power ; thus  he  makes  the  lordly  power  prosper  with  the 
lordly  power.  From  behind  it  he  approaches  it  facing  east  bending 
the  right  knee,  and  taking  hold  of  it  with  both  hands  he  addresses 
it  with 


‘ May  Agni  in  unison  with  the  Gayatrl  metre  mount  thee  ; Savitr  with 
the  Usnih,  Soma  with  the  Anustubh,  Brliaspati  with  the  Brhati,  Mitra 
and  Varuna  with  the  Pankti,  India  with  the  Tristubh,  the  All-gods  with 
the  Jagati.’ 

With  ‘ After  them  I mount  for  kingship, for  overlordship,  for  paramount 
rule,  for  self  rule,  for  sovereignty,  for  supreme  authority,  for  kingship,' 
for  great  kingship,  for  suzerainty,  for  supremacy,  for  preeminence.’ 


* For  the  throne  cf.  AV.  xv.  3.  2 in  the  case 
of  the  Vratya;  Vedic  Index,  i.  71.  The 
AQS.  and  99^-  have  nothing  of  this  or  of 
the  following  rites.  Sayana  explains  the 
Punarabhiseka  as  one  following  on  that 
already  performed  by  the  Adhvaryu  after 
the  Mahendra  Saraan,  clearly  referring 
to  Ap9S.  xviii.  15.  10 : mdhendrasya 


stotram  praty  abhisincati.  Ap.  quotes  in 
viii.  8.  7 a Bahvrcabrahmana  (read  tfini 
tastifatdni)  which  is  not  AB.  or  KB.  Cf. 
Weber,  Rdjasiiya,  pp.  110  seq. ; Gold- 
stiicker,  Sanscrit  Diet.  pp.  279  seq. 
viii.  6.  * Weber  (Rdjasiiya,  p.  112,  u.  3)  sug- 
gests that  the  original  list  was  rdjydya 
alone,  since  it  twice  occurs  here. 


323] 


Hie  Piinarabhiseka 


[ — vili.  7 


He  should  mount  the  throne,  with  the  right  knee  first,  then  the  left. 
‘ Thus,  thus  (is  it  to  be  performed)  ’ (they  say).  The  gods  in  unison  with  the 
metres  increasing  by  four  syllables  mounted  on  the  prosperity  on  which 
they  now  are  established,  Agni  with  the  Gayatri,  Savitr  with  the  Usnih, 
Soma  with  the  Anustubh,  Brhaspati  with  the  Brhati,  Mitra  and  Varuna 
with  the  Pankti,  Indra  with  the  Tristubh,  the  All-gods  with  the  Jagatl. 
These  two  are  mentioned  ^ in  ‘ The  Gayatri  hath  become  the  yoke  fellow 
of  Agni  Fortune  attends  him,  prosperity  ever  increasing  he  attains, 
he  attains  control  and  overlox*dship  over  people  who,  being  a Ksatriya, 
thus  mounts  this  throne  after  tliose  deities.  Then  being  about  to  anoint 
him,  he  makes  him  recite  the  appeasing  of  the  waters 

‘ With  eye  propitious  regard  me,  O waters  ; 

With  propitious  body  touch  my  skin  ; 

All  the  Agnis  that  sit  on  the  waters  I invoke  you ; 

Confer  on  me  radiance,  force  and  might,’ 

(thinking)  ‘ Let  not  the  waters,  unappeased,  strike  away  the  strength  of 
him  when  anointed.’  ® 

viii.  7 (xxxvii.  3).  Then  he  anoints  him,  placing  the  Udumbara  branch 
between,  with 

‘ These  waters  are  most  auspicious. 

These  healing  all. 

These  prosper  the  realm. 

These  support  the  realms  and  are  immortal. 

With  these  by  which  Prajapati  anointed  Indra, 

Soma  the  king,  Varuna,  Yama,  Manu, 

With  these  waters  I anoint  thee. 

Do  thou  become  here  the  overking  of  kings. 

Thee  great,  of  the  great 
People  the  ruler. 

The  lady,  thy  mother,  bore 
The  noble  lady,  thy  mother  bore. 

On  the  impulse  of  the  god  Savitr,  with  the  arms  of  the  Alvins,  with 
the  hands  of  Pusan,  with  the  brilliance  of  Agni,  with  the  radiance  of  the 
sun,  with  the  power  of  Indra  I anoint  thee,  for  might,  for  prosperity,  for 
glory,  for  the  eating  of  food.’ 

With  bhiih  (he  concludes)  if  he  desire  of  him  ‘ May  he  eat  food  ’ ; with 
bkiih,  bhuvah,  if  he  desire  thus  of  him  with  two  descendants;^  with  bhuh, 

® RV.  X.  130.  4.  but  Aufrecht  prefers  Sayana’s  version 

* Cf.  Levi,  La  doctrine  du  sacrifice,  p.  103.  quoting  tripurusa,  ‘ with  three  assistants  ’, 

* Weber  {Ind.  Stud.  ix.  335)  prefers  to  take  of  the  Hotr.  There  is  no  reference  to  a 

dvipurusa  as  the  sacrificer  and  his  son,  temporary  kingship. 


viii.  7 — ] 


[324 


The  Rdjasuya 

bhuvah,  svar  if  he  desire  thus  of  him  with  three  descendants,  or  without 
rivals.  Some  say  ‘ These  exclamations  are  an  obtaining  of  all ; by  using 
too  much  it  is  performed  by  him  for  another.’  He  should  anoint  him  with 
this  (formula) 

‘ On  the  instigation  of  the  god  Savitr,  with  the  arms  of  the  Alvins,  with 
the  hands  of  Pusan,  with  the  brilliance  of  Agni,  with  the  radiance  of 
the  sun,  with  the  power  of  Indra  I anoint  thee,  for  might,  for 
prosperity,  for  glory,  for  the  eating  of  food.’ 

This  again  they  reject.  ‘ If  he  is  anointed  without  the  whole  of  speech, 
he  is  liable  to  depart  before  his  day  Satyakama  Jabala  used  to  say, 
‘ whom  they  do  not  anoint  with  these  exclamations.’  ‘ He  is  liable  to  live 
the  whole  of  his  life,  and  to  obtain-  all  by  conquest’,  Uddalaka  Aruni 
used  to  say,  ‘ whom  they  anoint  with  these  exclamations.  Him  he  should 
anoint  with  this  (formula) 

‘ On  the  instigation  of  the  god  Savitr,  with  the  arms  of  the  A9vins, 
with  the  hands  of  Pusan,  with  the  brilliance  of  Agni,  with  the  radiance 
of  the  sun,  with  the  power  of  Indra  I anoint  thee,  for  might,  for 
prosperity,  for  glory,  for  the  eating  of  food  ; bhuh,  bhuvah,  svar' 

These  things  have  departed  from  a Ksatriya  who  has  sacrificed ; the  holy 
power  and  the  lordly  power,  strength,  the  eating  of  food,  the  sap  of  the 
plants  and  the  waters,  splendour,  refreshment,®  growth  and  propagation ; 
moreover,  as  this  is  a symbol  of  the*  lordly  power,  the  sap  of  food,  the 
lordly  power  of  the  plants  and  support.  In  that  he  offers  beforehand 
these  two  libations,  thus  he  confers  on  him  the  holy  power  and  the 
lordly  power. 

viii.  8 (xxxvii.  4).  In  that  the  throne  is  of  Udumbara,  the  goblet  of 
Udumbara,  and  there  is  a branch  of  Udumbara,  and  the  Udumbara  is 
strength  and  the  eating  of  food,  verily  thus  he  confers  upon  him  strength 
and  the  eating  of  food.  In  that  there  is  curd,  honey,  and  ghee,  and  it 
is  the  sap  of  the  plants  and  the  waters,  verily  thus  he  confers  upon  him 
the  sap  of  plants  and  the  waters.  In  that  there  are  waters  of  rain  in 
sunshine,  and  the  waters  of  rain  in  sunshine  are  brilliance  and  splendour, 
verily  thus  he  confers  on  him  brilliance  and  splendour.  In  that  there 
are  grass  and  green  barley,  and  these  are  a symbol  of  refreshment  and 
growth,  and  also  of  propagation,  verily  thus  he  confers  upon  him  refreshment 
and  growth  and  also  propagation.  In  that  there  is  Sura,  and  this  is 

* (ipnot  is  very  strange  in  tense  and  probably  stood  as  an  unusual  form. 

impossible  : dptor  is  a most  simple  correc-  ’ irdpuftih  is  taken  as  one  word,  ayinatamrddhi^ 
tion  : naturally  misread  and  misunder-  by  Sayana, 


325] 


[ — viii.  9 


The  Punarabhiseka 

a symbol  of  the  lordly  power,  and  also  the  sap  of  food,  verily  thus  he 
confers  upon  him  the  symbol  of  lordly  power  and  also  the  sap  of  food. 
In  that  there  is  Durva  grass,  the  Durva  is  the  lordly  power  of  the  plants, 
the  Rajanya  is  the  lordly  power,  for  the  Ksatriya  dwelling  in  the  kingdom 
is  fastened  here  as  it  were,  and  supported  as  it  were  ; the  Durva  is 
fastened  as  it  were  to  the  ground  with  descending  growths,  and  is  sup- 
ported as  it  were.  Thus  in  that  there  is  Durva  grass,  verily  thus  he 
confers  upon  him  the  lordly  power  of  the  plants  and  also  a support.  Those 
that  have  departed  from  him  after  sacrificing  he  thus  confers  upon 
him ; verily  thus  he  makes  him  prosper  with  them.  Then  he  places  in  his 
hand  a bowl  of  Sura  with  ^ 

‘ With  thy  sweetest,  most  intoxicating 
Stream  be  thou  purified,  O Soma, 

Pressed  for  Indra  to  drink.’ 

Having  placed  it  with  (this  verse),  he  makes  him  recite  the  expiation 

‘ Separate  for  you  is  the  place  made  by  the  gods. 

Be  ye  not  united  in  the  highest  heaven, 

Sura  thou  art,  the  impetuous  ; he  is  king  Soma  ; 

Harm  him  not,  when  entering  your  own  place  of  birth.’  * 

This  is  the  discrimination  of  the  drinking  of  Soma  and  of  Sura.  Having 
drank  he  should  give  it  to  him  whom  he  deems  generous,  for  that  is 
a symbol  of  friendship;  verily  thus  at  the  end  he  establishes  it  in  a 
friend ; for  he  thus  finds  support  in  a friend.  He  finds  support  who 
knows  thus. 

viii.  9 (xxxvii.  5).  Then  he  descends  towards  ^ the  Udumbara  branch ; the 
Udumbara  is  strength  and  the  eating  of  food ; verily  thus  he  descends 
towards  strength  and  the  eating  of  food.  Sitting  down  he  places  his  feet 
on  the  earth  and  says  the  descent  formula  ^ 

‘ I find  support  in  the  sky  and  the  earth  ; 1 find  support  in  expiation 
and  inspiration  ; I find  support  in  day  and  night ; I find  support  in  food 
and  drink  ; in  the  holy  power,  in  the  loi’dly  power,  in  these  three 
worlds  I find  support.’ 

At  the  end  he  finds  support  with  his  whole  self ; in  all  this  he  finds  support, 
prosperity  ever  increasing  he  attains,  he  attains  sovereignty  and  overlord- 

* RV.  ix.  1.  1.  2 This  is  probably  the  sense  as  taken  by 

’ See  TB.  i.  4.  2.  2 ; A^S.  iii.  9.  4 ; VS.  xix.  7 ; Sayana  in  view  of  the  instr.  below. 

9B.  xii.  7.  3.  14  ; K^S.  xix.  2.  21.  Otherwise  it  could  be  the  gerund  as 

viii.  9.  * The  branch  is  now  placed  on  the  Weber  (Ind.  Stud.  ix.  337)  thinks, 

ground  and  he  descends  down  towards  it. 


[326 


viii.  9 — ] The  Rajasuya 

ship  over  people,  who,  anointed  with  the  renewed  anointing,  being  a Ksatriya 
descends  thus.  Having  descended  with  this  descent  formula  he  sits  facing 
east,  making  a lap,  and  thrice  pays  honour  to  the  holy  power  with  ‘ Homage 
to  the  holy  power ! Homage  to  the  holy  power ! Homage  to  the  holy 
power.’  Then  he  utters  speech  with  ‘ A boon  I give  for  conquest,  for 
victory,  for  winning,  for  success.’  In  that  he  pays  thrice  homage  to  the  holy 
power  with  ‘ Homage  to  the  holy  power ! Homage  to  the  holy  power ! 
Homage  to  the  holy  power ! ’ verily  thus  the  lordly  power  falls  under 
the  influence  of  the  holy  power.  When  the  lordly  power  falls  under  the 
influence  of  the  holy  power,  that  kingdom  is  prosperous,  rich  in  heroes ; 
in  it  ® a heir  is  born.  In  that  he  utters  speech  with  ‘ A boon  I give  for 
conquest,  for  victory,  for  winning,  for  success  ’,  that  is  the  conquest  'of 
speech  in  that  he  says  ‘ I give  ’.  Moreover  as  to  the  conquest  of  speech, 
(he  thinks)  ‘ Through  this  my  rite  shall  be  completed  ’.  Having  uttered 
speech,  and  having  risen  up  he  places  a kindling  stick  on  the  Ahavaniya 
with 

‘ Thou  art  a kindling  stick  ; kindle  thou,^  with  power,  with  strength, 
hail ! ’ 

Verily  thus  at  the  end  with  power  and  strength  he  makes  himself  to 
prosper.  Having  put  on  the  kindling  stick  he  steps  out  three  strides  north- 
east. (Saying) 

‘ Thou  art  the  orderer  of  the  quarters, 

In  me  be  ye  ordered  for  the  gods  ; 

Mine  be  good  fortune 
Freedom  from  fear  be  mine,’  “ 

he  reveres  the  unconquered  quarter,  to  secure  the  permanence  of  his  conquest. 

‘ Thus,  thus  (is  it  to  be  performed)  ’ (they  say). 

viii.  10  (xxxvii.  6).  The  gods  and  the  Asuras  strove  for  these  worlds  ; they 
strove  for  the  eastern  quarter ; the  Asuras  drove  them  thence  ; they  strove 
for  the  southern  quarter ; the  Asuras  drove  them  thence  ; they  strove  for  the 
western  quarter ; the  Asuras  drove  them  thence ; they  strove  for  the 
northern  quarter  ; the  Asuras  drove  them  thence ; they  strove  for  this  inter- 


’ Or,  as  Sayana,  ‘to  him’. 

* For  sam  v enksm  Sayana  has  indriyapdtavcna 
farirasdmarthyena  ca  samxjojaya  ; Aufrocht 
suggests  sam  mentsva  as  the  original,  witii 
iTiksva  for  intsva  like  avdksam  for  avdlsa?n 
in  i.  28  above  (cf.  Weber,  Ind.  Stud  ix. 
245).  Bbhtlingk  (BKSOW.  16  Deo.  1900, 
p.  419)  argues  against  iTiksva  but  aoct-pts 


md  in  place  of  u. 

® .\ufrocht  suggests,  after  difdm,  difo  me  kal- 
panidm,  but  that  is  not  good  metrically  : 
possibly  difah  should  be  added  after 
difdm.  Kalpata  as  .active  2nd  pi.  is  very 
strange,  and  Weber  'Ind.  Stud.  ix.  3;18) 
suggests  taking  it  as  a 3rd  pers.  sing, 
injunct. 


327] 


The  Punarabhiseka 


[ — viii.  11 

mediate  quarter,  the  north-east ; they  thence  defeated  them.  If,  when  two 
armies  meet,  a K.satriya  runs  up  to  him  (saying)  ‘ So  do  for  me  that  I shall 
conquer  that  army  ’,  and  if  he  reply  ‘ Be  it  so  ’,  he  should  touch  the  body  of 
his  chariot  with*  ‘ O tree,  be  thou  strong  limbed  ’ and  then  .say  to  him 

‘ Do  thou  mount,  to  this  quarter  for  thee  let  the  chariot,  well  tied, 
advance,  to  the  north  (let  it  advance),  to  the  west,  to  the  south,  to  the 
east,  against  the  foe.’ 

With  ^ ‘ With  the  attacking  oblation  ’ he  should  make  him  turn  ; then  he 
should  look  at  him  with  the  Apratiratha,®  (^Asa,^  and  Sauparna®  hymns. 
He  conquers  that  army.  If  again  he  runs  up  to  him  when  about  to  engage 
in  battle  (saying)  ‘ So  do  for  me  that  I shall  conquer  in  this  battle  ’,  he 
should  make  him  contend  in  this  quarter ; he  conquers  in  this  battle.  If 
again  he  run  up  to  him,  being  expelled  from  his  kingdom  (saying)  ‘ So  do 
for  me  that  I may  be  restored  to  this  kingdom  ’,  he  should  make  him  go 
away  to  this  quarter ; so  does  he  again  become  restored  to  his  kingdom. 
After  the  paying  of  reverence,  he  goes  to  the  house  saying  (the  verse)  for 
the  driving  away  of  foes,®  ‘ Drive  away,  O Indra,  all  my  foes  to  the  east  ’ ; 
from  all  sides  freedom  from  foes  and  danger  becomes  his,  prosperity  ever 
increasing  he  attains,  he  attains  sovereignty  and  overlordship  over  people 
who  goes  to  the  house  saying  thus  this  (verse)  for  the  driving  away  of  foes. 
Having  gone  to  the  house  he  sits  down  behind  the  household  fire  and  holds 
on  to  the  priest  who  at  the  end  ofiers  three  butter  libations  to  Indra,  in  four 
portions,  with  the  bowl,  in  the  Prapad  way,'*  for  freedom  from  distress, 
injury,  loss,  and  danger, 
viii.  11  (xxxvii.  7). 

‘ Do  * thou  pour  forth  for  the  winning  of  strength  ; the  foe  around — 
BhuA  ; the  holy  power,  breath,  immortality,  this  N.  N.  approacheth, 
protection,  guarding,  freedom  from  fear,  for  safety,  with  offspring,  with 
cattle — 

overcoming : 

To  overwhelm  the  foe  thou  movest  like  one  taking  payment  for 
a debt ; hail ! 


' RV.  v-i.  47.  26. 

’ RV.  V.  174. 

=>  RV.  X.  103. 

* RV.  i.  152. 

* See  above  AB.  vi.  26.  7.  Saj-ana  here,  how- 

ever, gives i>ra  dhara  yantu  (A^S.  iii.  12. 14) 
as  meant;  cf.  KB.sviii.  4 ; RVKh.  i.  3. 

® RV.  X.  131.  1. 

* I.  e.  in  equal  p.nrts  with  insertions  as  in 

AB.  viii.  11. 


viii.  11.  ' The  verses  treated  are  RV.  ix.  110. 
1-3  : the  verses  consist  of  Padas  of  12  + 
8 -r  12  syllables  respectively.  The  treat- 
ment accorded  is  to  insert  after  16  -r  16, 
irrespective  of  the  forms  and  metre,  the 
insertion  ; thus  in  a sense  the  verses  are 
reduced  to  normal  Anustubh  verses.  The 
Prapad  mode  is  defined  in  a verse  cited 
by  Sayana  as — 

pddd  yasya  tu  ydvanto  ydvadakiarasammitdh 


[328 


viii.  11 — ] The  Rajasuya 

In  thee  when  pressed,  O Soma,  we  delight,  in  the  great — 

Bhuvah  ; the  holy  power,  breath,  immortality,  this  N.  N.  approacheth, 
protection,  guarding,  freedom  from  fear,  for  safety,  with  offspring,  with 
cattle — 

kingship  of  concourse ; 

For  the  booty,  O purifying  one,  thou  dost  plunge ; hail ! 

Thou  hast  brought  to  life,  O purifying  one,  the  sun ; in  the  pail — 

Svar ; the  holy  power,  breath,  immortality,  this  N.  N.  approacheth, 
protection,  guarding,  freedom  from  fear,  for  safety,  with  offspring,  with 
cattle — 

with  might  the  milk  ; 

In  eagerness  with  the  milk  that  is  thy  living  gift ; hail ! ’ 

Free  from  harm  and  injury,  unoppressed,  protected  on  every  side,  by  the 
form  of  the  threefold  knowledge  he  wanders  through  all  the  quarters,  find- 
ing support  in  the  world  of  Indra,  for  whom  the  priest  at  the  end  ofiers  those 
three  libations  of  butter  in  four  portions  with  the  howl,  in  the  Prapad  manner. 
Then  at  the  end  he  invokes  propagation  for  cows,  horses,  and  men  with  ^ 

‘ Here  ye  cows,  be  ye  propagated. 

Here  ye  horses,  here  ye  men  ; 

Here  with  a thousand  fees  to  give 
Let  the  hero,  the  protector,  sit  down.’ 

He  becomes  multiplied  with  offspring  and  cattle  who  thus  at  the  end  invokes 
the  propagation  of  cows,  horses,  and  men.  This  Ksatriya  is  never  brought 
low,  for  whom  those  knowing  thus  sacrifice,  But  they  bring  him  low  for 
whom  they  sacrifice  not  knowing  thus : just  as  outcasts,^  or  robbers,  or 
evildoers,  seizing  a wealthy  man  in  the  wild,fling  him  into  a pit  and  run  away 
taking  his  wealth,  so  these  priests  fling  the  sacrificer  into  a pit  and  run  away 
taking  his  wealth.  Knowing  this  Janamejaya  Pariksita  used  to  say  ‘ Those 
who  know  thus  sacrifice  for  me  who  know  thus ; therefore  I conquer  the 
assailing  host,  I conquer  with  an  assailing  host.  Me  neither  the  arrows  of 
heaven  nor  of  men  reach.  I shall  live  all  my  life,  I shall  become  lord  of 
all  the  earth.’  Him  neither  divine  nor  human  arrows  reach,  he  lives  all 
his  life,  he  becomes  lord  of  all  the  earth,  for  whom  men,  knowing  thus, 
sacrifice. 


rcy  adhyayanam  etesdm  prapadam  tad  vidur 
budhdh. 

* Cf.  AV.  XX.  127.  12  ; 9?®-  ***•  ® where 

Hillebrandt  reads  in  d ’pi  puad  .^g;^in8t 


his  MSS.  which  has  pratd,  a blunder  for 
trdtd  ; RVKh.  v.  11.  2. 

’ For  the  Nisadas  see  Weber,  Ind,  Stud.  ix. 
340 ; Vedic  Index,  i.  463,  464. 


329] 


The  Mahahhiseka  of  Indra 


[ — viii,  12 


ADHYAYA  III 

The  Mahahhiseka  of  Indra. 

viii.  12  (xxxviii.  1.)  Now  comes  the  great  anointing  of  Indra.  The  gods 
with  Prajapati  said  ‘ He  is  of  the  gods  the  mightiest,  the  most  powerful, 
the  strongest,  the  most  real,  the  best  to  accomplish;  let  us  anoint  him.’ 

‘ Be  it  so  ’ (they  replied).  Thus  (they  did  anoint)  Indra.  For  him  they 
brought  together  the  throne  called  Rc  ; as  its  two  front  feet  they  made  the 
Brhat  and  the  Rathantara,’  as  its  two  back  feet  the  Vairupa  and  the 
Vairaja,  as  the  head  (and  foot)  (planks)  the  Qakvara  and  the  Raivata,  as 
the  cross  (planks)  the  Naudhasa  and  Krdeya,  as  the  lengthwise  ropes  the 
Rc  verses,  as  the  cross-ties  the  Samans,  as  the  holes  the  Yajuses,  as  the 
coverlet  glory,  as  the  pillow  prosperity.  Savitr  and  Brhaspati  supported 
its  front  feet,  Vayu  and  Pusan  the  back  feet,  Mitra  and  Varuna  the  head 
(and  foot)  (planks),  the  A9vins  the  cross  (planks).  He  mounted  this  throne 
with  2 

‘Let  the  Vasus  mount  thee  with  the  GSyatri  metre,  the  Trivrt 
Stoma,  the  Rathantara  Saman ; after  them  I mount  for  overlordship. 
Let  the  Rudras  mount  thee,  with  the  Tristubh  metre,  the  Pancada^a 
Stoma,  the  Brhat  Saman  ; after  them  I mount  for  paramount  rule.  Let  the 
Adityas  mount  thee  with  the  Jagatl  metre,  the  Saptada?a  Stoma,  the 
VairQpa  Saman  ; after  them  I mount  for  self  rule.  Let  the  All-gods 
mount  thee  with  the  Anustubh  metre,  with  the  Ekavihfa  Stoma, 
the  Vairaja  Saman ; after  them  I mount  for  sovereignty.  Let  the 
Sadhya  and  the  Aptya  gods  mount  thee  with  the  Pahkti  metre,  the 
Trinava  Stoma,  the  ^akvara  Saman  ; after  them  I mount  for  kingship. 
Let  the  Maruts  and  the  Angirases  the  gods  mount  thee  with  the 
Atichandas  metre,  the  Trayastrih9a  Stoma,  the  Raivata  Saman  ; after 
them  I mount  for  supreme  authority,  for  great  kingship,  for  suzerainty, 
for  supremacy,  for  pre-eminence  ; ’ 

he  mounted  the  throne.  When  he  was  seated  on  the  throne  the  All-gods 
said  ‘ If  Indra  is  not  proclaimed  he  cannot  display  his  strength ; let  us  pro- 
claim him.’  ‘ Be  it  so.’  Him  the  All-gods  proclaimed  (saying) 

‘ Do  ye  proclaim  him,  0 gods,  as  overlord  and  overlordship,  as  para- 
mount ruler  and  father  of  paramount  rulers,  as  self  ruler  and  self  rule,  as 
sovereign  and  sovereignty,  as  king  and  father  of  kings,  as  supreme  lord 
and  supreme  authority.  The  lordly  power  hath  been  born,  the  Ksatriya 

‘ See  for  the  Samans  above  AB.  iv.  13  ; for  the  throne  AB.  viii.  5. 

* For  the  same  series  of  metres  cf.  AA.  v.  1.  4 ; 99®-  ^vii.  16.  1. 

42  [b.o.s.  i»] 


viii.  12 — ] 


[330 


The  Rajasuya 


hath  been  born,  the  suzex’ain  of  all  creation  hath  been  bom,  the  eater  of 
the  folk  hath  been  born,  the  breaker  of  citadels  hath  been  born,  the  slayer 
of  the  Asuras  hath  been  born,  the  guardian  of  the  holy  power  hath  been 
born,  the  guardian  of  the  law  hath  been  born.’ 

When  he  had  been  proclaimed  Prajapati,  being  about  to  anoint  him, 
addressed  him  with  the  verse 


viii.  13  (xxxviii.  2). 

‘ Varuna  within  the  waters* 

Hath  set  him  down,  preserving  order, 

For  overlordship,  for  paramount  rule,  for  self  rule,  for  sovereignty,  for 
supreme  authority,  for  kingship,  for  great  kingship,  for  suzerainty,  for 
supremacy,  for  pre-eminence,  the  wise  one.’ 

Him  when  seated  on  the  throne,  Prajapati,  standing  in  front  of  him,  facing 
west,  anointed  through  a branch  of  Udumbara,  dry  but  with  leaves,  and 
a golden  strainer,  to  the  accompaniment  of  the  triplet  ^ ‘ These  waters  are 
most  auspicious  ’,  the  Yajus  formula  ‘ (On  the  instigation)  of  the  god  thee’, 
and  the  exclamations  hhuh,  hhuvah,  svar. 

viii.  14(xxxviii.  3).  Then  the  Vasus,the  gods  in  theeastern  quarter  anointed 
him  with  six  days  with  the  Pancavih^a,^  and  with  this  triplet  and  this 
Yajus  and  these  exclamations,  for  overlordship.  Therefore  in  this  eastern 
quarter,  whatever  kings  there  are  of  the'eastern  peoples,  they  are  anointed  for 
overlordship ; ‘ 0 Overlord  ’ they  style  them  when  anointed  in  accordance 
with  the  action  of  the  gods.  Then  in  the  southern  quarter  the  Rudras,  the  gods, 
anointed  him  with  six  days  with  the  Pancavih^a,  and  with  this  triplet  and 
this  Yajus  and  these  exclamations,  for  paramount  rule.  Therefore  in  this 
southern  quarter,  whatever  kings  there  are  of  the  Satvants,  they  are 
anointed  for  paramount  rule ; ‘ O paramount  ruler  ’ they  style  them  when 
anointed  in  accordance  with  the  action  of  the  gods.  Then  in  the  western 
quarter  the  Adityas,  the  gods,  anointed  him  with  six  days  with  the  Panca- 
vih9a,and  with  this  triplet  and  this  Yajus  and  these  exclamations,  for  self  rule. 
Therefore  in  this  western  quarter,  whatever  kings  there  are  of  the 
southern  and  western  peoples,  they  are  anointed  for  self  rule  ; ‘ O self  ruler  ’ 
they  style  them  when  anointed  in  accordance  with  the  action  of  the  gods. 
Then  in  the  northern  quarter  the  All-gods  anointed  him  with  six  days  with 


* This  is  RV.  i.  26.  10  extended. 

* See  AB.  viii.  7. 

viii. 14.  • Sayana  ha.8  ekatrinfatsv  ahassti,  which 
is  no  doubt  wrong.  But  Aufrecht  in  sug- 
gesting 6 X 26  = 160  seems  unjustified  : his 
reason  is  that  there  is  no  P«ncavi69a 
Stoma  at  the  Rajasuya,  but  here  we  have 


direct  evidence  that  it  was  used  in  that 
of  the  gods,  and  we  need  not  go  beyond 
that.  There  is  no  use  of  160  days  in  the 
Rajasuya  either,  so  tliat  Aufrecht’s  own 
suggestion  is  equally  out  of  place,  and  it 
is  bad  grammar. 


331]  The  Mahabhiseka  of  Indr  a.  [ — viii.  is 

the  Pancavih^a,  and 'with  this  triplet  and  this  Yajus  and  these  exclama- 
tions, for  sovereignty.  Therefore  in  this  northern  quarter,  the  lands  of  the 
Uttara  Kurus  and  the  Uttara  Madras,  beyond  the  Hiniavant,  their  (kings)  ^ 
are  anointed  for  sovereignty  ; ‘ O sovereign  ’ they  style  them  when  anointed 
in  accordance  with  the  action  of  the  gods.  Then  in  this  firm  middle  estab- 
lished quarter  the  Sadhyas  and  the  Aptyas,  the  gods,  anointed  him  with 
six  day  with  the  Pancaviuya,  and  with  this  triplet  and  this  Yajus  and  these 
exclamations,  for  kingship.  Therefore  in  this  firm  middle  established 
quarter,  whatever  kings  there  are  of  the  Kuru-Pancalas  with  the  Va9as 
and  U9iuaras,  they  are  anointed  for  kingship ; ‘ king’  ^ they  style  them  when 
anointed,  in  accordance  with  the  action  of  the  gods.  Then  in  the  upward 
quarter  the  Maruts  and  the  Angirases,  the  gods,  anointed  him  with  six 
days  with  the  Pancaviu9a,  and  with  this  triplet  and  this  Yajus  and  these 
exclamations,  for  supreme  authority,  for  great  kingship,  for  suzerainty,  for 
supremacy,  for  pre-eminence.  He  became  the  supreme  authority,  as  con- 
nected with  Prajapati.  Anointed  with  this  great  anointment  Indra  won 
all  victories,  found  all  the  worlds,  attained  the  superiority,  pre-eminence 
and  supremacy  over  all  the  gods,  and  having  won  the  overlordship,  the 
paramount  rule,  the  self  rule,  the  sovereignty,  the  supreme  authority,  the 
kingship,  the  great  kingship,  the  suzerainty  in  this  world,  self-existing, 
self-ruling,  immortal,  in  yonder  world  of  heaven,  having  obtained  all  desires 
he  became  immortal. 


ADHYAYA  IV 

The  Mahabhiseka  of  Kings- 

viii.  15  (xxxix.  1).  If  he  who  knows  thus  should  desire  of  a Ksatriya  ‘ May 
he  win  all  victories,  find  all  the  worlds,  attain  the  superiority,  pre-eminence 
and  supremacy  over  all  kings,  and  overlordship,  paramount  rule,  self  rule, 
sovereignty,  supreme  authority,  kingship,  great  kingship,  and  suzerainty  ; 
may  he  be  all  encompassing,  possessed  of  all  the  earth,  possessed  of  all  life, 
from  the  one  end  up  to  the  further  side  of  the  earth  bounded  by  the  ocean, 
sole  ruler  ’,  he  should  anoint  him  with  this  great  anointing  of  Indra,  after 
adjuring  him 

* The  sense  is  clear,  though  the  construction  is  ceivable. 

careless  ; Haug,  however,  seeks  to  render  ^ Here  raja  is  meant,  and  therefore  the  other 
the  janapadah  as  subject  and  as  being  names  of  no  distinct  form  may  be  nom. 

‘ without  kings  ’,  which  is  wholly  incon-  or  voc.  as  bhoja  clearly  is. 


viii.  15 — ] 


[332 


The  Rdjasuya 

‘ From  the  night  of  thy  birth  * to  that  of  thy  death,  for  the  space  between 
these  two,  thy  sacrifice  and  thy  gifts,  thy  place,  thy  good  deeds,  thy 
life,  and  thine  offspring  let  me  take,  if  thou  dost  play  me  false.’ 

If  a Ksatriya  who  knows  thus  desire  ‘May  I win  all  victories,  find  all 
worlds,  attain  the  superiority,  pre-eminence,  and  supremacy  over  all  kings 
and  overlordship,  paramount  rule,  self  rule,  sovereignty,  supreme  authority, 
kingship,  great  kingship  and  suzerainty;  may  I be  all  encompassing, 
possessed  of  all  the  earth,  possessed  of  all  life,  from  the  one  end  up  to  the 
further  side  of  the  earth  bounded  by  the  ^ ocean  sole  ruler  ’,  he  should  not 
doubt,  but  say  with  faith 

‘ From  the  night  of  my  birth  to  that  of  my  death,  for  the  space  between 
these  two,  my  sacrifice  and  my  gifts,  my  place,  my  good  deeds,  my  life, 
and  mine  offspring  mayest  thou  take,  if  I play  thee  false.’  ® 

viii.  16  (xxxix.  2).  Then  should  he  say  ‘ Bring  together  four  things  of 
the  trees,  of  the  Nyagrodha,  Udumbara,  Ayvattha,  and  Plaksa  The 
Nyagrodha  is  the  lordly  power  of  the  trees ; in  that  they  bring  together 
Nyagrodha  (products),  verily  thus  he  confers  on  him  the  lordly  power. 
The  Udumbara  is  the  paramount  rule  of  the  trees ; in  that  they  bring 
together  Udumbara  (products),  verily  thus  he  confers  upon  him  the  para- 
mount rule.  The  Ayvattha  is  the  overlordship  of  the  trees ; in  that  they 
bring  together  Ayvattha  (products),  verily  thus  he  confers  upon  him  over- 
lordship. The  Plaksa  is  the  self  rule  and  sovereignty  of  the  trees  ; in  that 
they  bring  together  Plaksa  (products),  verily  thus  he  confers  upon  him 
self  rule  and  sovereignty.  Then  should  he  say  ‘ Bring  together  the  four 
things  of  the  plants,  in  the  shape  of  the  green  shoots  of  rice,  large  rice, 
panic  seed  and  barley.’  The  rice  is  the  lordly  power  of  the  plants  ; in  that 
they  bring  together  the  green  shoots  of  rice,  verily  thus  he  confers  upon  him 
the  lordly  power.  Large  rice  is  the  overlordship  of  the  plants  ; in  that  they 
bring  together  the  green  shoots  of  large  rice,  verily  thus  he  confers  upon 
him  overlordship.  Panic  seeds  are  the  paramount  rule  of  the  plants ; in 
that  they  bring  together  the  green  shoots  of  panic  seeds,  verily  thus  he 
confers  upon  him  paramount  rule.  Barley  is  the  leadership  of  the  plants  ; 
in  that  they  bring  together  the  green  shoots  of  barley,  verily  thus  he 
confers  upon  him  leadership. 


• ajayethdh  and  vrnjlyam  are  strange  and  really 

impossible  blunders.  For  others  in  this 
book  of.  AB.  viii.  23 : avapadycyam  and 
28  : prajighyati,  °tu,  jdgriydt ; Buhtlingk, 
BKSGW.  16  Dec.  1900,  p.  414. 

* S&yana  sees  in  parardha  a term  of  time. 


Weber  {Ind.  Stud.  ix.  343)  suggests  the 
rendering  adopted. 

® In  Kau^.  xvii.  4-8  the  oath  of  priest  and 
king  is  a mutual  one,  and  very  probably 
reflects  a more  primitive  state  of  usage ; 
cf.  Weber,  Kdjasuya,  pp.  142,  148. 


333] 


The  Mahahhiseica  of  Kings. 


[ — viii.  17 


viii.  17  (xxxix.  3).  They  then  bring  for  him  a throne  of  Udumbara  ; the 
explanation  of  it  has  been  given.  There  is  a goblet  of  Udumbara  or  a bowl, 
and  a branch  of  Udumbara.  Having  collected  these  preparations,  they 
should  throw  them  together  in  the  bowl  or  goblet  of  Udumbara,  and,  when 
these  have  been  mixed  together,  he  should  put  curds,  honey,  melted  butter, 
and  water  of  the  rains  with  sunshine,  and,  setting  them  down,  he  should 
address  the  throne  with  ' 

‘Let  the  Brhat  and  the  Rathantara  be  thy  two  front  feet,  and  the 
VairDpa  and  the  Vairaja  thy  back  feet,  the  ^akvara  and  the  Raivata  the 
head  (and  foot)  (planks),  the  Naudhasa  and  Kaleya  the  cross  (planks), 
the  Rc  verses  the  lengthwise  ropes,  the  Samans  the  cross-ties,  the  Yajuses 
the  holes,  glory  the  coverlet,  prosperity  the  pillow.  Let  Savitr  and 
Brhaspati  support  thy  front  feet,  Vayu  and  Pusan  thy  back  feet,  Mitra 
and  Vanina  the  head  (and  foot)  (planks),  the  Alvins  the  cross  (planks).’ 

Then  he  should  make  him  mount  the  throne.  With 

‘ Let  the  Vasus  mount  thee  with  the  Gayatrl  metre,  the  Trivrt  Stoma, 
the  Rathantara  Saman  ; after  them  do  thou  mount  for  overlordship.  Let 
the  Rudras  mount  thee  with  the  Tristubh  metre,  the  Pancadafa  Stoma, 
the  Brhat  Saman  ; after  them  do  thou  mount  for  paramount  rule.  Let 
the  Adityas  mount  thee  with  the  Jagatl  metre,  the  Saptada9a  Stoma,  the 
Vairhpa  Saman  ; after  them  do  thou  mount  for  self  rule.  Let  the  All- 
gods mount  thee  with  the  Anustubh  metre,  the  Ekavihfa  Stoma,  the 
Vairaja  Saman  ; after  them  do  thou  mount  for  sovereignty.  Let  the 
Maruts  and  the  Angirases,  the  gods,  mount  thee  with  the  Atichandas 
metre,  the  Trayastrih9a  Stoma,  the  Raivata  Saman  ; after  them  do  thou 
mount  for  supreme  authority.  Let  the  Sadhya  and  the  Aptya  gods 
mount  thee  with  the  Pahkti  metre,  the  Trinava  Stoma,  the  <J!akvara 
Saman ; after  them  do  thou  mount  for  kingship,  great  kingship, 
suzerainty,  supremacy,  and  pre-eminence  ’ ; 

he  should  make  him  mount  the  throne.  When  he  is  seated  on  the  throne 
the  king-makers  should  say  ‘ The  K.satriya  if  not  proclaimed  cannot  show 
his  strength;  let  us  proclaim  him’.  ‘Be  it  so’  (they  reply).  Him  the 
king-makers  proclaim  (saying) 

‘ Him  do  ye  proclaim,  O men,  as  overlord  and  overlordship,  as  para- 
mount ruler  and  father  of  paramount  rulers,  as  self  ruler  and  self  rule,  as 
sovereign  and  sovereignty,  as  supreme  lord  and  supreme  authority,  as 


* See  above  AB.  viii.  12.  The  slight  variant 
is  presumably  deliberate,  two  clauses  be- 
ing inverted  in  order.  Weber  (Rdjasuya, 
p.  116)  points  out  that  the  number  of 
materials  of  the  ointment  is  much  less 


(cf.  AB.  viii.  5)  than  the  number  (17)  of 
the  Yajus  ritual,  and  sees  in  this  a sign 
of  the  old  character  of  the  simple  punar- 
abhiseka  at  least  {ibid,  p.  113). 


viii.  17 — ] 


[334 


The  Rajasuya 

king  and  father  of  kings.  The  lordly  power  hath  been  born,  the 
Ksatriya  hath  been  born,  the  suzerain  of  all  creation  hath  been  born,  the 
eater  ^ of  the  folk  hath  been  born,  the  slayer  of  foes  hath  been  born,  the 
guardian  of  the  Brahmans  hath  been  born,  the  guardian  of  the  law  hath 
been  born.’ 

When  he  has  been  proclaimed  one  knowing  thus,  being  about  to  anoint  him, 
should  address  him  with  this  verse 

viii.  18  (xxxix.  4). 

‘ Varuna ' within  the  waters 

Hath  sat  him  down,  preserving  order. 

For  overlordship,  for  paramount  rule,  for  self  rule,  for  sovereignty,  for 
supreme  authority,  for  kingship,  for  great  kingship,  for  suzerainty,  for 
supremacy,  for  pre-eminence,  the  wise  one.’ 

Him  when  seated  on  the  throne  one  who  knows  thus  standing  in  front, 
facing  west,  anoints  through  a branch  of  Udumbara,  dry  but  with  leaves, 
and  a golden  strainer,  to  the  accompaniment  of  the  triplet  ‘ These  waters 
are  most  auspicious  the  Yajus  ‘ (On  the  instigation)  of  the  god  thee  ’,  and 
the  exclamations  bhuh,  bhuvah,  svar. 

viii.  19  (xxxix.  5). 

‘ In  the  ‘ eastern  quarter  let  the  Vasus,  the  gods,  anoint  thee  with 
six  days  with  the  Pancavin9a,  and  with  this  triplet  and  this  Yajus  and 
these  exclamations,  for  overlordship. 

In  the  southern  quarter  let  the  Kudras,  the  gods,  anoint  thee  with  six 
days  with  the  Pancavih9a,  and  with  this  triplet  and  this  Yajus  and  these 
exclamations,  for  paramount  rule. 

In  the  western  quarter  let  the  Adityas,  the  gods,  anoint  thee  with  six 
days  with  the  Pancavihfa,  and  with  this  triplet  and  this  Yajus  and  these 
exclamations,  for  self  rule. 

In  the  northern  quarter  let  the  All-gods  anoint  thee  with  six  days 
with  the  Pancavifi^a,  and  with  this  trip  nd  this  Yajus  and  these 
exclamations,  for  sovereignty. 

In  the  upright  quarter  let  the  Maruts  and  Ahgirases,  the  gods,  anoint 
thee  with  six  days  with  the  Paiicavihfa,  an  a-  with  this  triplet  and  this 
Yajus  and  these  exclamations,  for  supreme  authority. 

In  this  firm  middle  established  quarter  let  the  Sadhya  and  the  Aptya 
gods  anoint  thee  with  six  days  with  the  Pahcavih^a,  and  with  this  triplet 
and  this  Yajus  and  these  exclamations,  for  kingship,  for  great  kingship,  for 
suzerainty,  for  supremacy,  and  for  pre-eminence.’ 

^ For  this  common  description  cf.  Weber,  * See  above  AB.  viii.  IS. 

Ind.  Stud.  X.  8,  14  ; Rajasuya,  pp.  66,  n.  2,  viii.  19.  > See  above  AB.  viii.  14. 

116,  n.  2. 


335]  The  Mahahhi^eha  of  Kings.  [ — viii.  20 

He  becomes  the  supreme  authority, as  connected  with  Prajapati.  The  Ksatriya 
anointed  with  this  great  anointing  of  Indra  wins  all  victories,  finds  all 
worlds,  attains  the  superiority,  pre-eminence,  and  supremacy  over  all  kings, 
and  having  won  overlordship,  paramount  rule,  self  rule,  supreme  authority, 
kingship,  great  kingship  and  suzerainty  in  the  world,  self-existing,  self- 
ruling, immortal,  in  yonder  world  of  heaven  having  obtained  all  desires 
he  becomes  immortal,  whom  as  a Ksatriya  he  anoints  with  this  great 
anointing  of  Indra,  after  adjuring  him. 

viii.  20  (xxxix.  6).  Curds  is  power  in  this  world  ; in  that  he  anoints  him 
with  curds,  verily  thus  he  confers  power  upon  him.  Honey  is  the  sap  in 
plants  and  in  trees ; in  that  he  anoints  with  honey,  verily  thus  he  confers 
sap  upon  him.  Ghee  is  the  brilliance  of  animals ; in  that  he  anoints  with 
ghee,  verily  thus  he  confers  brilliance  upon  him.  Waters  are  the  immortal 
in  the  world  ; in  that  he  anoints  with  water,  thereby  he  confers  immortality 
upon  him.  Being  anointed  he  should  give  gold  to  the  Brahman  who 
anoints ; a thousand  should  he  give,  a field  and  quadrupeds ; moreover 
they  say  ‘ He  should  give  an  uncounted,  an  unlimited,  guerdon ; the 
Ksatriya  is  unlimited  ; (it  serves)  to  attain  the  unlimited.’  Then  he  places 
in  his  hand  a bowl  of  Sura  (saying  *) 

‘ With  thy  sweetest,  most  intoxicating 
Stream  be  thou  purified,  O Soma, 

Pressed  for  Indra  to  drink.’ 

He  should  drink  it  (saying 

‘ That  which  is  left  over  of  the  pressed  juice,  rich  in  sap 
Which  Indra  drank  mightily 
Here  with  auspicious  mind  this  of  him, 

I partake  of  Soma,  the  King. 

To  thee,  O bull  (the  Soma)  being  pressed, 

I offer  the  pressed  juice  to  drink  ; 

Eejoice  and  make  thyself  glad.’ 

The  Soma  drink  which  is  in  the  Sura  is  what  is  drunk  by  the  Ksatriya 
when  anointed  by  this  great  anointing  of  Indra ; not  the  Sura.  Having 
drunk  it  he  should  address  it  with  ^ ‘ We  have  drunk  the  Soma’  and  ‘Be 
thou  propitious  to  us.’  Just  as  in  the  world  a dear  son  touches  a father  or 
a dear  wife  a husband  pleasantly  and  auspiciously  up  to  decay,'*  even  so 
Sura  or  Soma  or  any  other  food  in  the  case  of  a Ksatriya  anointed  by  the 
great  anointing  of  Indra  touches  him  auspiciously  and  pleasantly  up  to 
decay. 

' See  above  AB.  viii.  8.  * Probably  until  old  age,  cf.  Sayana’s  version 

’ See  above  AB.  vii.  33  and  RV.  viii.  45.  22.  dehapdtaparyantam. 

’ RV.  viii.  48.  3 ; x.  37.  10. 


[336 


viii.21 — ] 


The  Rdjasuya 


viii.  21  (xxxix.  7).  With  this  great  anointing  of  Indra  Tura  Kavaseya 
anointed  Janamejaya  Pariksita.  Therefore  Janamejaya  Pariksita  went 
round  the  earth  completely,  conquering  on  every  side,  and  offered  the  horse 
in  sacrifice.  Regarding  this  a sacrificial  verse  ^ is  sung 

‘ At  Asandivant  a horse,  grass  eating, 

Adorned  with  gold  and  a yellow  garland. 

Of  dappled  hue,  was  bound 
By  Janamejaya  for  the  gods.’ 

With  this  great  anointing  of  Indra  Cyavana  Bhargava  anointed  Qaryata 
Manava.  Therefore  Qaryata  Manava  went  around  the  earth  completelj'’, 
conquering  on  every  side,  and  offered  the  horse  in  sacrifice ; at  the  sacrificial 
session  of  the  gods  he  was  the  householder.  With  the  great  anointing  of 
Indra  Soma9usman  Vajaratnay ana  anointed  Qatanlka  Satrajita.  Therefore 
Qatanika  Satrajita  went  round  the  earth  completely,  conquering  on  every 
side,  and  offered  the  horse  in  sacrifice.  With  the  great  anointing  of  Indra 
Parvata  and  Narada  anointed  Ambasthya.  Therefore  Ambasthya  went 
round  the  earth  completely,  conquering  on  every  side,  and  offered  the  horse 
in  sacrifice.  With  this  great  anointing  of  Indra  Parvata  and  Narada 
anointed  Yudhaihfrausti  Augrasainya.  Therefore  Yudhaih^rausti  Augra- 
sainya  went  round  the  earth  completely,  conquering  on  every  side,  and 
offered  the  horse  in  sacrifice.  With  this  great  anointing  of  Indra  Ka9yapa 
anointed  Vi9vakarman  Bhauvana.  Therefore  Vi9vakarman  Bhauvana  went 
round  the  earth  completely,  conquering  on  every  side,  and  offered  the  horse 
in  sacrifice.  The  earth  sang,  they  tell  ^ 

‘ No  man  whatsoever  ought  to  give  me, 

0 Vi9vakarman  Bhauvana,  thou  hast  been  fain  to  give  me ; 

1 shall  plunge  into  the  middle  of  the  water ; 

Vain  was  this  thy  compact  with  Ka^yapa.’ 


With  this  great  anointing  of  Indra  Vasistha  anointed  Sudas  Paijavana. 
Therefore  Sudas  Paijavana  went  round  the  earth  completely,  conquering  on 
every  side,  and  offered  the  horse  in  sacrifice.  With  this  great  anointing  of 
Indra  Samvarta  Aiigirasa  anointed  Marutta  Aviksita.  Therefore  Marutta 
Aviksita  went  round  the  earth  completely,  conquering  on  every  side,  and 
offered  the  horse  in  sacrifice.  Regarding  this,  this  verse  is  sung  ^ 


‘ See  also  9IB.  xiii.  6.  4.  2 ; ggS.  xvi.  9.  1, 
with  the  reading  ahadhndd  afvarh  sdraii- 
gam. 

* Cf.  gB.  xiii.  7.  1.  15  where  manda  dsilha 
rei>l!ices  diddsitha,  upamauksyati  syd  and 
mrsiiisa  te  samgarah  Kafyapdya  ; ggS.  xvi. 


16.  3 has  d as  in  gB.  and  upamauksye  but 
otherwise  agrees  with  AB. 

’ So  gB.  xiii.  5.  4.  6 witli  Aviksitasydgnih 
ksattd,  ggS.  xvi.  9.  16  agrees  with  gB. 
Tlieso  texts  deal  with  the  horse  sacrifice. 
Cf.  Oldonherg,  ZDMO.  xxxvii.  80,  81. 


337] 


[ — viii.  23 


The  Mahdhhiseka  of  Kings. 

‘ The  Maruts  as  attendants 
Dwelt  in  the  house  of  Marutta  ; 

Of  Aviksita  Kamapri 
The  All-gods  were  the  assessors.’ 

viii.  22  (xxxix.  8).  With  this  great  anointing  of  Indra  Udamaya  Atreya 
anointed  Anga.  Therefore  Anga  went  round  the  earth  completely,  conquering 
on  every  side,  and  offered  the  horse  in  sacrifice.  He  whose  limbs  were  not 
defective  said  ‘ Ten  thousands  of  elephants,  ten  thousands  of  female  slaves, 
I offer  to  thee.  0 Brahman ; invite  me  to  the  sacrifice.’  Regarding  this 
these  verses  are  sung 

‘ Of  the  cows  for  which  Udamaya 
The  Praiyamedhas  aided  in  his  sacrificing  ‘ 

Two  thousand  of  the  myriads  (day  by  day) 

Atreya  gave  at  the  middle  (of  the  offering). 

Eight  and  eighty  thousand 
White  horses,  Vairocana, 

Side  steeds,®  loosing  them, 

Gave  when  his  Purohita  was  sacrificing. 

Of  those  brought  from  each  country, 

All  daughters  of  wealthy  men, 

Ten  thousands  he  gave, 

Atreya,  with  necklaces  on  their  necks. 

Ten  thousands  of  elephants, 

Atreya,  having  given  at  Avacatnuka, 

Wearied,  sought  for  attendants,® 

By  reason  of  the  gift  of  Anga,  the  Brahman. 

“ A hundred  to  you,  a hundred  to  you,” 

So  saying  he  grew  weary  ; 

By  saying  “ A thousand  to  you  ” 

He  got  back  his  breath.’ 

viii.  23  (xxxix.  9).  W^ith  this  great  anointing  of  Indra  Dirghatamas 
Mamateya  anointed  Bharata  Dauhsanti.  Therefore  Bharata  Dauhsanti  went 
round  the  earth  completely,  conquering  on  every  side,  and  offered  the  horse 
in  sacrifice.  Regarding  this  these  verses  are  sung  ^ 


* This  seems  to  be  the  sense  accepted  by 
Sayana,  Colebrooke,  and  Weber ; assuming 
the  Praiyamedhas  to  be  Bsis,  as  it  seems 
they  were  from  the  other  references  to 
their  ancestors,  as  seers  of  RV.  viii.  1-40, 
&c.  Otherwise  the  more  natural  way 
would  be  to  treat  them  as  princes  who 
43  [h.o.s.  as] 


gave  fees,  but  the  plur.  is  against  this. 

’ prasti  is  here  as  usual  of  doubtful  sense 
and  possibly  is  more  generally  merely 
‘ leading  horses’ ; Vedic  Index,  ii.  515. 

® To  give  the  gifts  away. 

viii.  23.  ^ See  ^B.  xiii.  5.  4.  11  seq. 


viii.  23 — ] 


[338 


The  Raj  ashy  a 

‘ Covered  with  golden  trajjpings, 

Beasts  black  with  white  tusks, 

As  Masnara  Bharata  gave, 

A hundred  and  seven  myriads. 

This  is  the  fire  of  Bharata  Bauhsanti 
Piled  at  SacTguna, 

At  which  a thousand  Brahmans 
Divided  cows  in  myriads." 

Eight  and  seventy  did  Bharata 
Dauhsanti  on  the  Yamuna, 

On  the  Gahga  for  the  slayer  of  Vrtra  he  bound 
Five  and  fifty  steeds. 

A hundred  and  thirty-three  steeds. 

The  king  having  bound  for  the  sacrifice, 
Dauhsanti  surpassed  all  other  kings. 

In  craft,  the  more  crafty.* 

The  great  deed  of  Bharata, 

Neither  men  before  or  after. 

As  the  sky  a man  with  his  hands 
The  five  peoples  have  not  attained  it.’ 


This  great  anointing  of  Indra  Brhaduktha  the  seer  proclaimed  to  Dur- 
mukha,  the  Pancala.  Therefore  Durmukha  Pancala,  being  a king,^  by 
this  knowledge  went  round  the  earth  completely,  conquering  on  every 
side.  This  great  consecration  of  Indra  Vasistha  Satyahavya  proclaimed 
to  Atyarati  Janariitapi.  Therefore  Atyarati  Janamtapi,  though  not  a king, 
through  his  knowledge  went  round  the  earth  completely,  conquering  on 
every  side.  Vasistha  Satyahavya  said  ‘ Thou  hast  conquered  entirely  the 
earth  on  every  side : do  thou  make  me  great.’  Then  said  Atyarati  Janarii- 
tapi ‘ When  I conquer,  O Brahman,  the  Uttara  Kurus,  then  thou  wouldst  he 
king  of  the  earth,  and  I should  be  thy  general.’  Vasi.stha  Satyahavya 
replied  ‘ That  is  a place  of  the  gods ; no  mortal  man  may  conquer  it.  Thou 
hast  been  false  to  me ; therefore  I take  this  from  thee.’  * Then  Amitra- 
tapana  Qusmixia  Qaibya,  a king,  slew  Atyarati  Janamtapi,  whose  strength 


’ badva  as  a hundred  kotis  is  given  by  Sayana  ; 
sahasram  is  taken  by  Weber  with  gdh  and 
badvafah  as  ‘ by  flocks  but  tliis  makes 
the  number  too  low. 

® Saudyumnir  atyaslhdd  anydn  amdydn 

and  Aufrocht  suggests  amdyino  as  better 
sense  and  metre.  Weber  {Ind.  Stud.  ix. 
840)  reads  ’mdydn. 


* rdjd  is  read  by  Saj-ana,  but  the  parallelism 
below  certainly  suggests  ’rdjd,  as  taken 
by  Haug. 

^ d ta  (i.  e.  t«)  must  of  course  be  read  ; Weber, 
Rdjasuya,  p.  118,  n.  adruksah  is  an  odd 
form,  for  which  Liebich  {Pdnini,  p.  77) 
would  restore  adhruktafy,  but  Whitney 
(Sansk.  Qrarwn.  § 920/)  accepts  the  form. 


339]  The  Piirohitashij)  [ — viii.  2n 

had  been  taken  away  and  who  had  lost  his  power.  Therefore  one  should 
not  pla}’^  false  with  a Brahman  who  knows  thus  and  has  done  thus  (thinking) 
‘ Let  me  not  loose  my  kingdom,®  nor  let  breath  forsake  me.’ 

ADHYAYA  V 

The  Turohitaship. 

viii.  24  (xl.  1).  Now  as  to  the  Purohitaship.  The  gods  eat  not  the  food 
of  a king  without  a Purohita.  Therefore  a king  when  about  to  sacrifice 
should  select  as  Purohita  a Brahman  (wishing)  ‘ May  the  gods  eat  my  food.’ 
The  king  in  appointing  a Purohita  takes  out  the  fires  that  lead  to  heaven. 
The  Purohita  is  the  Ahavaniya,  his  wife  the  Garhapatya,  his  son  the 
Anvaharyapacana.  What  he  does  to  the  Pui’ohita,  verily  thus  he  offers 
in  the  Ahavaniya ; what  he  does  to  his  wife,  verily  thus  he  offers  in  the 
Garhapatya ; what  he  does  to  his  son,  verily  thus  he  offers  in  the  Anvaharya- 
pacaua.  They,  being  appeased  in  body,  having  received  the  offerings  and 
propitiated,  carry  him  to  the  world  of  heaven,  to  the  lordly  power,  might, 
the  kingdom,  and  the  people.  They,  if  not  appeased  in  body,  not  having 
received  the  offering  and  not  being  propitiated,  repel  him  from  the  world 
of  heaven,  from  the  lordly  power,  might,  the  kingdom,  and  the  people. 
The  Purohita  is  Agni  Vai9vanara, possessed  of  five  missiles;  in  his  speech  is 
one  missile,  in  his  feet  one,  in  his  skin  one,  in  his  heart  one,  in  his  organ 
one.  With  these  flaming  and  blazing  he  approaches  the  king.  In  that  he 
says  ‘ Where,  O blessed  one,  hast  thou  been  dwelling  ? Bring  ye  grass  for 
him  ’,  thereby  he  appeases  that  missile  of  his  that  is  in  his  speech.  In  that 
they  bring  to  him  water  for  the  feet,  thereby  he  appeases  that  missile  of  his 
that  is  in  his  feet.  In  that  they  adorn  him,  thereby  he  appeases  that  missile 
of  his  that  is  in  his  skin.  In  that  they  delight  him,  thereby  he  appeases 
that  missile  of  his  that  is  in  his  heart.  In  that  he  dwells  unimpeded  in  his 
dwelling,  thereby  he  appeases  that  missile  of  his  which  is  in  his  organ. 
He,  having  been  appeased  in  his  body,  and  having  received  offering  and 
being  delighted,  carries  him  to  the  world  of  heaven,  the  lordly  power, 
might,  the  kingdom,  and  the  people.  He  also,  if  not  appeased  in  body,  and 
not  offered  to  and  delighted,  repels  him  from  the  world  of  heaven,  from  the 
lordly  power,  might,  the  kingdom,  and  the  people. 

viii.  25  (xl.  2.)  The  Purohita  is  Agni  Yai9vanara  with  five  missiles  ; with 
these  he  keeps  enveloping  the  king  as  the  ocean  the  earth.  His  kingship 
perishes  not  in  its  youth,  life  leaves  him  not  before  his  time,  up  to  old  age 

* For  avapadyeyam  cf.  AB.  viii.  15,  n.  1.  The  Delbriick,  Altind.  Sytd.  p.  545.  jahat  may 

constr.  with  ned  is  unparalleled.  See  be  subj.  or  inj. ; ibid.  p.  359. 


viii.  25 — ] 


The  Rdjasiiya 


[340 


he  lives,  he  lives  a full  life,  he  dies  not  again, ^ who  has  for  Purohita  to  guard 
the  kingdom  a Brahman  with  this  knowledge.* 

By  the  lordly  power  he  conquereth  the  lordly  power, 

By  might  he  attaineth  might, 

Who  hath  for  Purohita  to  guard  the  kingdom 
A Brahman  with  this  knowledge. 

For  him  are  his  people  in  harmony. 

With  one  aspect  and  one  mind. 

Who  hath  for  Purohita  to  guard  the  kingdom 
A Brahman  with  this  knowledge. 

viii.  26  (xl.  3).  This  is  also  declared  by  a seer  ^ 

‘ The  king  all  hostilities 
With  his  onset,  his  might,  doth  overcome  ’, 

Hostilities  are  the  rivals  who  vie  with  and  hate  him ; verily  thus  he  over- 
comes them  with  his  onset  and  his  might. 

‘ Who  supporteth  Brhaspati  in  comfort 

Brhaspati  is  the  Purohita  of  the  gods ; analogues  of  him  are  the  other 
Purohitas  of  human  kings.  In  that  he  says  ‘Who  supporteth  Brhaspati 
in  comfort  ’,  verily  he  says  in  effect  ‘ Who  supporteth  a Purohita  in  comfort  ’. 

‘ Who  treateth  him  kindly,  and  maketh  welcome  the  first  sharer 
(he  says) ; verily  thus  he  mentions  honour  for  him. 

‘ He  dwelleth  in  ease  in  his  own  abode  ’ ’ 


(he  says) ; the  abode  is  the  house ; verily  thus  he  dwells  at  ease  in  his  own 
house. 

‘ For  him  fare  is  ever  plentiful  ’ 


(he  says) ; fare  is  food ; verily  thus  for  him  food  is  ever  full  of  strength. 


‘ To  him  the  peoples  of  themselves  pay  homage  ’ 


(he  says) ; the  peoples  are  the  kingdoms ; verily  thus  spontaneously  the 
kingdoms  pay  him  homage. 

‘ In  whose  reign  the  Brahman  goeth  first  ’, 


(he  says) ; verily  thus  he  refers  to  the  Purohita. 
‘ Unsui’passed  he  winneth  wealths  ’* 


' This  is  the  only  occurrence  of  the  idea  in 
AB.  Cf.  L6vi,  La  doctrine  du  sacrifice, 
pp.  96  seq.  ayuvamdri  (not  ayuvam)  is 
clearly  right.  Weber  has  ‘ free  from 
death  of  young  men  ’. 

* The  true  character  of  the  passage  now  be- 


comes distinct : as  below  in  AB.  viii.  27. 
2 and  3. 

viii.  26.  > RV.  iv.  60.  7. 

2 RV.  iv.  60.  8. 

3 RV.  iv.  60.  9. 


[ — viii.  27 


341] 


The  Purohitaship 


Wealths  are  kingdoms;  them  he  wins  unsurpassed. 
‘ Of  his  foe  as  of  his  kin  ’ 


(he  says) ; the  foe  are  the  rivals  that  vie  with  and  hate  him ; them  he 
conquers  unsurpassed.  In  that  he  says 

‘ Who  niaketh  wide  room  for  him  that  seeketh  aid/ 


verily  he  says  in  effect  ‘ Who  maketh  riches  for  the  poor.’ 

‘ The  king  for  the  Brahman,  him  the  gods  aid 
(he  says) ; verily  thus  he  refers  to  the  Purohita. 

viii.  27  (xl.4).  He  who  knows  the  three  Purohitas  and  the  three  appointers, 
that  Brahman  is  to  be  made  Purohita.  He  should  say  for  the  Purohitaship 
‘ Agni  is  the  Purohita,  the  earth  the  appointer  ; Vayu  is  the  Purohita, 
the  atmosphere  the  appointer ; Aditya  is  the  Purohita,  the  sky  the 
appointer.’ 

He  who  knows  this  is  chosen  as  Purohita,  he  who  does  not  know  this  is 
rejected. 

A king  is  the  friend  of  him, 

He  repulseth  the  foe 

Who  hath  for  his  Purohita  to  guard  the  kingdom 
A Brahman  with  this  knowledge. 

By  the  lordly  power  he  conquereth  the  lordly  power, 

By  might  he  attaineth  might 

Who  hath  for  his  Purohita  to  guard  the  kingdom 

A Brahman  with  this  knowledge. 

For  him  are  his  people  in  harmony. 

With  one  aspect  and  one  mind. 

Who  hath  for  his  Purohita  to  guard  the  kingdom 
A Brahman  with  this  knowledge. 

Bhuh,  bhuvah,  svar,  om? 

I am  that,  thou  art  this ; thou  art  this,  I am  that.  I am  sky,  thou 
art  earth.  I am  the  Saman,  thou  the  Let  us  two  unite.  Save  us 
from  great  danger.  ^ 

Thou  art  the  body  ; protect  my  body. 

The  plants  whose  king  is  Soma, 

Manifold,  with  a hundred  forms. 

In  this  seat  do  ye  to  me 


* The  ceremony  of  selection  is  here  described 
on  the  exact  lines  of  a marriage  (Weber, 
Ind.  Stud.  V.  216,  332,  348,  363 ; Whitney 
on  AV.  xiv.  2.  71)  to  which  sarhvahdvahai 
refers,  though  Sayana  does  not  recognize 
the  force,  and  endeavours  to  construe  it 
with  purani  as  villages  in  the  kingdom. 
Weber  {Ind.  Stud.  x.  160)  suggests  tdv  ehi  ; 


samvivahdvakai  is  possible,  but  the  text 
may  mean  ‘ let  us  fare  together  ’ ; cf. 
Oldenberg,  Rel.  des  Veda,  p.  376. 

’ purani  appears  corrupt  (pur  is  the  old  form)  ; 
possibly  it  might  be  an  irregular  form, 
‘ let  me  escape  from  ’,  but,  as  no  special 
danger  is  mentioned,  it  may  be  an  old 
error  for  pdrayd  no  (glossed  asmdn). 


viii,  27 — ] 


[342 


The  Rdjasuya 

Accord  unfailing  protection.* 

The  plants  whose  king  is  Soma, 

Which  are  scattered  over  the  earth, 

In  this  seat  do  ye  to  me 
Accord  unfailing  protection. 

In  this  kingdom  I make  prosperity  to  dwell, 

Then  I behold  the  waters  divine.® 

I purify  my  right  foot ; I place  power  in  this  kingdom. 

I purify  my  left  foot ; I increase  power  in  this  kingdom. 

First  one,  then  another,  I purify  my  two  feet, 

O gods,  for  the  protection  of  the  kingdom,  to  win  security  from  danger. 
Let  the  waters  for  the  foot-washing  burn  away  my  foe. 

viii.  28  (xl.  5).  Now  comes  the  dying  round  the  holy  power.  He  who 
knows  the  dying  round  the  holy  power,  round  him  the  rivals  that  vie  with 
and  hate  him  die.  He  who  blows  here  is  the  holy  power ; round  him  die 
these  five  deities,  the  lightning,  the  rain,  the  moon,  the  sun,  the  fire.  The 
lightning  after  lightening  enters  into  the  rain  ; it  is  concealed ; then  men 
do  not  perceive  it.  When  a man  dies,  then  he  is  concealed,  then  men  do  not 
perceive  him.  He  should  say  at  the  death  of  the  lightning  ‘ Let  my  enemy 
die,  let  him  be  concealed,  may  they  not  perceive  him.’  Swiftly  they 
perceive  him  not.  The  rain  having  rained  enters  into  the  moon ; it  is 
concealed;  then  men  do  not  perceive  it.  When  a man  dies,  then  he  is 
concealed,  then  men  do  not  perceive  him.  He  should  say  at  the  death 
of  the  rain  ‘ Let  my  enemy  die,  let  him  be  concealed,  may  they  not  perceive 
him.’  Swiftly  they  perceive  him  not.  The  moon  at  the  conjunction  enters  into 
the  sun  ; it  is  concealed ; men  do  not  perceive  it.  When  a man  dies,  then 
he  is  concealed,  then  men  do  not  perceive  him.  He  should  say  at  the  death 
of  the  moon  ‘ Let  my  enemy  die,  let  him  be  concealed,  may  they  not 
perceive  him.’  Swiftly  they  perceive  him  not.  The  sun  on  setting  enters 
into  the  fire ; it  is  concealed ; men  do  not  perceive  it.^  When  a man  dies, 
then  he  is  concealed,  then  men  do  not  perceive  him.  He  should  say  at  the 
death  of  the  sun  ‘ Let  my  enemy  die,  let  him  be  concealed,  may  they  not 
perceive  him.’  Swiftly  they  perceive  him  not.  The  fire,  breathing  forth, 
enters  into  the  wind  ; it  is  concealed ; men  do  not  perceive  it.  When  a man 
dies,  then  he  is  concealed,  then  men  do  not  perceive  him.  He  should  say 
at  the  death  of  the  fire  ‘ Let  my  enemy  die,  let  him  he  concealed,  may  they 
not  perceive  him.’  Swiftly  they  perceive  him  not.  Thence  are  these 
deities  born  again ; from  the  wind  is  born  the  fire,  for  from  breath  it  is 

* rajadatlavistardbhimantranam  according  to  the  ceremony  of  feet  washing  which  is 

Siiyana.  accompanied  by  tlie  following  Mantras. 

® This  is  used  for  the  water  brought  up  for  * Cf.  TB.  ii.  1.  2.  9. 


343] 


The  Purohitaship. 


[ — vlil.  28 


born,  being  kindled  by  strength.  Having  seen  it  he  should  say  ‘ Let  the 
fire  be  born  ; let  not  my  enemy  be  born ; far  hence  may  he  hasten  ^ away.’ 
Far  hence  he  hastens  away.  From  the  fire  is  the  sun  born;  having  seen  it 
he  should  say  ‘ Let  the  sun  be  born  ; let  not  my  enemy  be  born  ; far  hence 
may  he  hasten  away.’  Far  hence  he  hastens  away.  From  the  sun  is  the 
moon  born.  Having  seen  it  he  should  say  ‘ Let  the  moon  be  born  ; let  not 
my  enemy  be  born ; far  hence  may  he  hasten  away.’  Far  hence  he  hastens 
away.  From  the  moon  is  rain  born.  Having  seen  it  he  should  say  ‘ Let 
the  rain  be  born ; let  not  my  enemy  be  born ; far  hence  may  he  hasten 
away.’  Far  hence  he  hastens  away.  This  is  the  dying  round  the  holy 
power.  This  dying  round  the  holy  power  Maitreya  Kau.^rava  proclaimed 
to  Sutvan  Kairi9i  Bhargayana  the  king.  Round  him  died  five  kings  ; then 
Sutvan  attained  greatness.  His  vow  is  ‘ One  should  not  sit  down  before 
the  foe  ; if  he  think  him  to  be  standing,  he  should  stand  also.  Nor  should 
he  lie  down  before  the  foe ; if  he  think  him  to  be  sitting  he  should  sit  also. 
Nor  should  he  go  to  sleep  before  the  foe  ; if  he  think  him  awake,  he  should 
keep  awake  also.  Even  if  his  enemy  has  a head  of  stone,®  swiftly  he  lays 
him  low.’ 

* These  forms  are  of  doubtful  value  and  of  and  as  act.  with  pardn  adverbial, 

reality  : cf.  jdgriydt  here  and  above  AB.  ’ A helmet  like  stone  is  Sayana's  version,  but 
viii.  15,  n.  1.  Liebich  {Pdnint,  p.  76)  this  seems  needless ; cf.  Colebrooke, 

takes  them  as  3rd  plural  of  the  3rd  class  Essays,  ii.  41. 


s 


TRANSLATION  OF  THE 
KAUSITAKI  BRAHMANA 


44  [p  o B>  2#] 


ADHYAYA  I 


The  Establishing  of  the  Fires. 

i.  1.  In  ^ this  world  both  the  gods  and  men  were.  The  gods  going  to 
the  world  of  heaven  said  to  Agni  ‘ Be  thou  for  us  the  overseer  of  this 
world.’  To  them  replied  Agni  ‘ But,  since  I am  he  among  you  whose  contact 
is  most  dangerous,  and  men  do  not  pay  honour  (to  me),  how  will  that  become 
yours  which  is  among  men  ? ’ The  gods  said  ‘ The  dread  forms  of  thee  as 
such  we  will  deposit  apart,  and  then  wilt  thou  be  here  for  man  with  that 
form  of  thine  wliich  is  auspicious,  helpful,  and  worthy  of  sacrifice.’  Then 
in  the  waters  they  placed  (his  form  as)  blowing,  in  the  wind  (his  form  as) 
purifying,  in  the  sun  (his  form  as)  bright.  Then  with  his  auspicious, 
helpful,  and  sacrificial  form  he  burned  here  for  men.  These  indeed  are 
the  forms  of  Agni.  In  that  he  offers  to  these  deities,  then  Agni  becomes 
delighted  with  his  limbs  and  with  his  forms.  These  are  three ; three 
indeed  are  these  worlds ; verily  thus  he  obtains  these  worlds.  The  full- 
moon  offering  is  the  model  of  the  first  (sacrifice),  the  new-moon  offering  of 
the  second ; thereby  does  he  commence  the  new-  and  full-moon  (oflTerings). 
The  invitatory  and  offering  verses  ® of  the  first  contain  (the  words)  ‘ praise  ’ 
and  ‘ bearer  of  the  oblation  ’ ; that  is  the  form  of  the  invitatory  and  invoking 
verses.  Those  of  the  second  ® have  (the  word)  ‘ Agni  ’ twice,  for  he  offers 
to  two  Agnis.  The  third  has  seventeen  Samidheni  verses;  the  Isti  and 


* In  i.  1-2  the  establishing  of  the  three 
sacrificial  fires  is  very  briefly  dealt  with. 
In  the  Sutras,  though  the  establishing  is 
a necessary  preliminary  to  any  rite  of 
the  ^rauta  ritual,  the  establishing  does 
not  come  first  in  order  but  is  relegated 
to  the  treatment  of  the  new-  and  full- 
moon  sacrifices  which,  as  is  also  here 
stated,  serve  as  the  groundwork  or  model 
(tantra)  of  all  Istis.  For  the  ritual  see 
A9S.  ii.  1.  9 seq.  ; 99®*  n-  1 ! B9®-  “• 

12-20;  M9S.  i.  5.  15;  Ap9S.  v.  1 seq.-, 
K9S.  iv.  7-10  ; L9S.  iv.  9.  10  seq.  ; 12.  6. 
seq.  ; Vaii.  v,  vi.  The  point  here  dealt  with 


is  the  making  of  offerings  to  the  three 
forms  of  Agni  ; there  is  no  parallel  in 
AB.,  but  cf.  KS.  vii.  10  ; viii.  1,  3-5,  10; 
MS.  i.  6 ; TB.  i.  1.  2-10 ; 9B.  ii.  2.  1.  6 seq. 
See  Hillebrandt,  Rituallitteratur,  § 59 ; 
Eggeling,  SBE.  xii.  274,  275. 

* I.  e.  the  Yajya  and  Puronuvakya  for  the 
offering  to  Agni  Svistakrt.  The  verses 
referred  to  are  RV.  v.  14.  3 and  iv.  8.  6, 
which  contain  tlate  and  havydya  vodhave 
and  kavyddatibhih. 

^ I.  e.  the  verses  used  are  EV.  i.  12.  2 and  6, 
which  both  have  the  word  Agni  twice. 


[348 


i.  1—1 


The  Establishing  of  the  Fires 


Pa^ubandha  offerings  have  seventeen  Samidheni  verses;*  therefore  he 
obtains  the  Isti  and  Pa^ubandha  offerings.  The  offerings  of  the  butter® 
portions  have  (the  word)  ‘ be  ’ ; (with  the  desire)  ‘ Let  me  be  he  establishes 
the  fires ; ‘ May  I be  ’ he  desires.  He,  even  if  being  very  contemptible  as  it 
were  he  establishes  the  fires,  quickly  prospers;  he  attains  enjoyableness, 
who  makes  them  possessed  of  (the  word)  ‘ be  The  invitatory  and  offering 
verses  are  Vii’aj  verses ; ® prosperity  and  proper  food  are  the  Viraj,  (and  so 
they  serve)  for  the  winning  of  the  Viraj  as  prosperity  and  proper  food. 
These  are  Gayatri  verses ; Agni  is  connected  with  the  Gayatri  and  has 
the  Gayatri  for  his  metre ; verily  thus  with  his  own  metre  he  establishes 
the  fires.  They  are  uttered  inaudibly ; the  establishing  of  the  fires  is  an 
outpouring  of  seed ; inaudibly  is  seed  outpoured.  They  are  appropriate 
what  in  the  sacrifice  is  appropriate,  that  is  perfect ; (so  they  serve) 
for  the  perfection  of  the  sacrifice.  Twelve  (cows)  should  he  give ; the  year 
has  twelve  months;  verily  (they  serve)  to  make  up  the  year.  He  gives 
a horse  as  thirteenth,  to  make  up  the  thirteenth  month. 

i.  2.  The  gods  and  the  Asuras  were  in  conflict  over  * these  worlds.  From 
them  Agni  departed,  and  entered  the  seasons.  The  gods,  having  been 
victorious  and  having  slain  the  Asuras,  sought  for  him ; Yama  and  Varuna 
discerned  him.  Him  (the  gods)  invited,  him  they  instructed,  to  him  they 
offered  a boon.  He  chose  this  as  a boon,  ‘ (Give)  me  the  fore-offerings  and 
the  after-offerings  for  my  own,  and  the  ghee  of  the  waters  and  the  male  of 
plants.’  Therefore  they  say  ‘ Agni’s  are  the  fore-offerings  and  the  after- 
offerings  ; Agni’s  is  the  butter.’  Then  indeed  did  the  gods  prosper,  the 
Asuras  were  defeated.  He  prospers  himself,  his  foe  is  defeated,  who  knows 
thus. 

i.  3.  They  ^ say,  ‘ In  which  season  should  he  re-establish  (the  fires)  ? ’ ‘In 


^ At  the  new-  and  full-moon  sacrifices  there 
are  used  15,  Hillebrandt,  Neu-  und  Voll- 
mondsopfer,  pp.  74-79  ; 17  at  the  animal 
sacrifice, Schwab,  Das  altindische  Thierop/er, 
pp.  82,  83.  For  17  as  the  characteristic 
number  as  an  Isti  see  9^-  i.  6.  2.  12. 

® RV.  V.  13.  14  which  has  asi  and  i.  91.  9 
which  has  sdnii.  We  must  read  yadi  ha 
and  svaisdvlra  iva ; Vinayaka  has  svaisd  vira 
but  this  is  nonsense  ; see  Weber,  Ind, 
Stud.  i.  228 ; x.  163,  n.  1 ; Keith,  JRAS. 
1916,  p.  501. 

' These  are  RV.  vii.  1.  3 and  18  ; see  9^.  i.  6. 
2.  12. 

’ I.  e.  the  other  verses  used  are  in  the  Gayatri 
metre  ; cf.  9^.  ii.  2.  1.  17. 

' The  locative  is  one  of  wh.at  is  fought  for, 


as  with  sprdh,  AB.  vi.  34.  2 ; Delbriick, 
Altind.  Synt.  p.  119.  The  construction 
appears  in  Sanskrit  in  the  well-known 
example  carmani  dvipinam  hand  dantayor 
hand  kunjaram  {Kdfika  on  Panini,  ii. 
3.  36)  which  need  not  be  traced  to  Pali  as 
Kielhorn  (JRAS.  1898,  p.  19)  was  inclined 
to  do. 

i.  3.  ' Thischapter  withi.  4and6  deals  briefly 
with  the  Punaradheya  of  the  fires  ; there 
is  nothing  parallel  in  AB.,  but  cf.  TS.  i. 
6.  1 seq. ; KS.  viii.  14-ix.  8 ; KapS.  viii. 
2-6  ; MS.  i.  7.  1-6  ; 9B.  ii.  2.  8.  2-6.  For 
the  ritual  see  A9S.  ii.  8.  4 seq. ; 9?S.  ii. 
6.  1 ; B9S.  iii.  1-8  ; M9S.  i.  6.  5 ; v.  1.  2. 
6 seq.  ; Ap9§.  v.  26  ; K9S.  iv.  11  ; Vail. 
viii.  3 ; Hillebrandt,  RituaUitieraiur,  § 60. 


349]  The  Re-estahlishment  of  the  Fires  [ — i.  4 

the  rains  ’ some  say  ; in  the  rains  are  all  desires ; verily  (it  serves)  to  obtain 
all  desires.  In  the  middle  of  the  rains,  with  refjard  to  the  Naksatra,  the 
Punarvasus,  he  should  re-establish  (the  fires)  (saying)  ‘ May  riches  and 
wealth  again  come  to  me.’  Thus  (it  serves)  for  the  winning  of  a repeated 
desire.  In  this  period  (the  new  moon)  does  not  in  the  first  half  (of  the 
month)  come  into  conjunction  with  the  Punarvasus.  On  the  new  moon 
which  follows  after  (full  moon)  in  the  Asadhas  ^ should  he  re-establish ; it 
is  in  conjunction  with  the  Punarvasus.  The  desire  is  obtained  that  is  in 
the  new  moon,  there  is  obtained  that  in  the  rains,  there  is  obtained  that 
in  the  Punarvasus ; therefore  on  that  day  should  he  re-establish.  The  cake 
is  offered  on  five  potsherds ; ^ the  Pankti  has  five  feet ; the  sacrifice  is 
fivefold  ; (so  it  serves)  to  obtain  the  sacrifice. 

i.  4.  With  discriminations^  he  offers  the  fore-offerings  and  the  after- 
offerings ; the  fore-offerings  and  the  after-offerings  are  the  seasons ; thus 
does  he  gather  him  from  the  seasons.  The  discriminations  are  the  head  words 
of  these  Res,  ‘ 0 Agni,  come  for  enjoyment  ’ ; ‘ Agni  we  choose  as  messenger  ’ ; 
‘ By  Agni  Agni  is  kindled  ’ ; ‘ May  Agni  smite  the  foes  ’ ; ‘ Of  Agni  the 
praise  we  meditate  ’ ; ‘ To  Agni  that  mortal  who  doth  service.’  They  are  six  ; 
the  seasons  are  six  ; verily  from  the  seasons  for  a second  time  he  gathers  him. 
The  last  fore-offering  and  after-offering  are  unaltered.  Thus  he  does  not 
depart  from  the  fore-offerings  and  the  after-offerings.  The  first  butter- 
portion  is  connected  with  the  slaying  of  Vrtra;^  verily  (it  serves)  for  the 
destroying  of  the  evil  one.  Thus  he  does  not  depart  from  the  model  of  the 
full-moon  sacrifice.  ‘ He  should  make  the  first  (butter-portion)  for  Agni,  the 
wise,  (saying)  “ Agni  do  ye  awaken  with  the  praise  ® some  say,  ‘ the 


® The  date  fixed  is  a refinement  on  that  of 
TS.  and  ii.  1.  2.  10  which  prescribe 
merely  the  Punarvasus.  B^S.  iii.  1 fixes 
the  date  as  on  the  new  moon  in  the 
Punarvasus  preceding  the  full  moon 
in  the  Asadhas,  a variance  in  view 
possibly  because  of  the  duplicate  nature 
of  the  Naksatra  Asadhas  as  the  18th  and 
19th  Naksatras,  while  Punarvasus  is  the 
fifth.  Cf.  Caland,  Ueher  das  rituelle  Siitra 
des  Baudhdyana,  pp.  36,  37. 

’ This  refers  to  the  fact  that  in  place  of  the 
three  Istis  of  i.  1 a cake  is  offered  to 
Agni  on  five  Kapalas  ; the  verses  of  the 
offering  are  in  Pankti  metre,  viz.  RV.  iv. 
10.  2 and  4,  and  for  the  Svistakrt  offering, 
iv.  10.  4 and  1. 

^ The  point  is  that  in  the  case  of  the  first 
four  fore-offerings  and  the  first  two  after- 


offerings the  normal  forms  are  changed 
by  the  addition,  after  the  word  denoting 
the  object  of  offering,  of  a case  of  the 
word  Agni;  the  other  two  are  left  un- 
altered. Accordingto  Eggeling  (SBE.  xii. 
317,  n.  4)  and  Hillebrandt,  vibhaktayah 
directly  denote  the  ‘ cases  ’ of  the  word 
Agni,  but  this  is  not,  it  seems,  precisely 
the  sense,  but  rather  (cf.  TS.  i.  5.  2.  2) 
they  are  ‘ discriminations  ’ between  the 
ordinary  forms  of  the  fore-  and  after- 
offerings. The  sense  ‘ cases  ’ cannot  here 
be  regarded  as  natural.  The  verses  cited 
are  RV.vi.16.10;  i.4.1;  12.6 ; vi.  16. 34  ; 
V.  13.  2 ; vi.  14.  1.  Cf.ZDMG.  xxxvii.  25. 

’ Because  it  has  the  words  (RV.  vi.  16.  34) 
Agnir  vrtrdni  janghanat ; see  Hillebrandt, 
Neu-  und  Vollmondsopfer,  pp.  102  seq. 

s RV.  V.  14.  1.  So  9B.  ii.  2.  3.  21. 


i.  4 — ] The  Re-estaljlishing  of  the  Fires  [350 

fire  of  him  who  removes  the  fire  is  asleep  as  it  were,  verily  so  does  he 
again  awaken  it.’  But  that  connected  with  the  slaying  of  Vrtra  is  the 
approved  one.  ‘ O Agni,  thou  purifiest  lives  ’ * is  the  invitatory  verse  of 
the  second  (butter-portion).  ‘ Thou  purifiest  ’ is  the  symbol  of  Soma,  for 
the  sacrificial  ofiering  is  wholly  for  Agni ; in  that  he  makes  mention  of  the 
purifying,  so  he  departs  not  from  the  butter-portion  for  Soma.  The 
offering  and  the  invitatory  verses  are  Padapanktis;  the  Pankti  has  five 
feet ; the  sacrifice  is  fivefold ; verily  (they  serve)  to  obtain  the  sacrifice. 

i.  5.  (The  verses)  are  intertwined  ^ (on  the  ground  that)  ‘ Intertwined  as 
it  were  these  breaths  support  the  self.’  The  whole  (ofiering)  is  performed 
including  the  kindling  verses  in  a low  tone  up  to  the  first  two  after- 
offerings.  After  the  (word)  butter  the  discriminations  are  interwoven ; 
further  all  desires  are  in  the  discriminations ; therefore  they  are  uttered  in 
a low  tone,  for  the  obtaining  of  all  desires.  Aloud  he  sacrifices  with  the 
last  after-ofiering,  aloud  he  utters  the  Suktavaka  and  the  Qamyorvaka.^ 
Just  as  a man  makes  to  appear  what  is  lost  (saying)  ‘ I have  found  ’,  so  he 
makes  to  appear  his  desires  (saying)  ‘ I have  obtained.'  Some,  however, 
perform  three  (parts)  in  a low  tone,  the  discriminations,  the  second  butter- 
portion,  and  the  oblation  (on  the  ground  that),  ‘ So  much  is  there  which  is 
adventitious.’^  The  (offering)  is  both  uttered  in  a low  tone  and  uttered 
aloud ; * Agni  has  two  forms,  the  expressly  declared  and  that  which  is  not 
expressly  declared ; thereby  he  obtains  that  (characteristic)  of  him.  Some 
make  it  with  Agni  all  through,  but  that  he  should  not  do.  The  sacrificial 
fee  is  a had  chariot,  resown,  with  an  old  wrapper,  renewed,  a draft  ox,  or 
gold,  for  this  is  a renewed  ceremony.  The  second  (offering)  is  for  Aditi ; ® 
Aditi  is  a support ; verily  (it  serves)  for  support. 


> RV.  ix.  66.  19.  This  is  given  as  an  alterna- 
tive in  ii-  2.  3.  22.  Normally  the 
second  Ajyabhaga  is  offered  to  Soma,  and 
in  this  indirect  way  the  fact  is  here 
reflected.  Cf.  Hillebrandt,  op.  cit.  pp. 
106,  107  ; Eggeling,  SEE.  xii.  318  seq. 

1 For  the  intertwining  see  99®- 

where  RV.  iv.  10.  1 and  3 are  for  tho 
oblation  itself,  and  iv.  10.  2 and  4 for 
the  Svistekrt. 

* See  Hillebrandt,  Neu-und  VoUmondsopfer,  pp. 
142  seq.,  147  seq. 

® The  reading  of  both  edd.  etdvadhyagantii  is 
clearly  a blunder  for  eldvad  dhy  ugantu, 


which,  indeed,  is  probably  read  by  M., 
though  in  a Grantha  MS.  before  y con- 
sonants like  dh  are  normally  doubted. 
But  dgantu  is  uncertain  in  sense,  and  a 
Sutra  word  like  others  in  this  BrShmana. 
The  simplest  view  is  to  take  the  reference 
as  to  the  new  matter  of  this  rite,  as 
opposed  to  the  ordinary  form,  which  does 
comprise  precisely  the  three  in  question. 

* This  must  be  the  sense  here  of  niruktd  as 
contrasted  with  upangu.  Cf.  KB.  iii.  6. 

® The  offering  for  Aditi  breaks  tho  predomin- 
ance of  Agni ; it  is  put  in  slightly  different 
places  in  the  different  Sutras. 


351] 


The  Agnihotra 


[— ii.  1 


ADHYAYA  II 

The  Agnihotra. 

ii.  1.  In  ^ that  (there  is  performed)  the  Agnihotra  the  cauldron  here  is 
heated.  Now  he  who  makes  heat  yonder  is  yonder  cauldron;  verily  him 
thus  he  delights.  He  offers  in  the  evening  and  in  the  morning,  to  Agni  in 
the  evening,  to  Surya  in  the  morning ; the  day  is  connected  with  Surya, 
the  night  with  Agni;  verily  thus  at  the  beginning  he  delights  day  and 
night.  With  milk  should  he  offer ; milk  is  the  sap  of  all  the  plants ; verily 
so  with  all  kinds  of  sap  he  delights  the  fires.  As  to  this  they  say : ‘ He 
may  offer  any  kind  of  food ; all  this  is  Agni’s  food ; so  with  their  own  food 
he  delights  the  fires.  Having  put  (it)  over  the  Garhapatya,  he  should  offer 
in  the  Ahavaniya ; the  Garhapatya  is  the  fire  for  cooking,  the  Ahavaniya 
that  for  offering;  therefore  having  put  (it)  over  the  Garhapatya,  he  should 
offer  in  the  Ahavaniya.  He  makes  the  embers  have  their  ends  apart 
verily  thus  he  severs  these  two  worlds ; therefore  these  two  worlds  though 
being  together  are  as  it  were  separate.  Now  in  that  he  lights  up  (the  fire) 
after  putting  (the  milk)  over  it,  thus  he  makes  it  cooked.  In  that  he 
brings  up  the  waters,  and  the  waters  are  complete,®  all  the  oblations 
become  complete;  verily  (they  serve)  to  complete  the  oblation.  In  that 
a second  time  he  lights  up,  verily  thus  he  cooks  the  waters.  Thrice  he 
sets  down  the  vessel  for  the  offering  and  removes  it  northwards,^  to 
make  a threefold  characteristic,  for  threefold  is  the  performance  for  the 
gods.  Without  spilling  ® should  he  take  (it) ; thus  the  sacrificer  is  not 
likely  to  fall  into  ruin.  Then  with  the  poking-stick  he  touches  the  embers 


> The  second  Adhyaya  deals  with  the  Agni- 
hotra, and  has  a vague  parallel  in  AB.  v. 
26-31  ; cf.  for  the  Agnihotra,  and  espe- 
cially the  Agnyupasthana  which  is  con- 
nected with  it,  TS.  i.  5.  5 seq.  ; KS.  vi. 
9 seq. ; KapS.  iv.  8 ; MS.  i.  6.  1 seq. ; 9®- 
ii.  2.  3.  1 seq.  For  the  ritual  see  A9S.  ii. 
2-5  ; 99s.  in  7-12  ; B9S.  iii.  4-9;  M9S. 
i.  6.  1-3 ; Ap9§.  vi ; Vait  vii ; Hille- 
brandt,  RUuaUitteratur,  § 61. 

* vyanian  (which  is  read  pr.  m.  in  M.,  but  with 

a correction  by  a later  hand  to  dvy°)  is 
Caland’s  necessary  correction  of  Lind- 
ner’s text;  see  VOJ.  xxiii.  61  ; so  the 
Anand  ed. ; cf.  Ap9S.  vi.  6.  6 ; and  often 
in  B9S.  e.g.  iii.  6. 

* Lindner’s  text  must  be  corrected,  and  the 


insertion  of  krisndh  before  krtsndni  is 
easy  and  gives  fairly  good  sense.  Caland 
(VOJ.  xxiii.  62)  suggests  omitting  sarvdni 
(as  a gloss)  and  replacing  it  by  krtsndni, 
which  is  very  good  sense  but  a less  easy 
corruption.  M.  has  avadyotayati. 

* udag  is  probably  not  compounded  with 
homlyam  which  must  refer  to  the  vessel 
in  which  the  oblation  is  carried. 

® ncchindan  is  adopted  by  Lindner  as  explain- 
ing the  variant  readings  of  the  other 
MSS.  (ckinnann  iva  ; chindant  iva  (M.  chin- 
nant  corrected  to  chindant))  ; it  is  plainly 
correct,  and  the  sense  must  be  as  rendered . 
The  Anand.  has  ridiculously  anucchinnath 
nivaharet. 


ii.  1-] 


[352 


The  Agnihotra 

on  the  south  side  (saying)  ‘ Homage  to  the  gods ! for  the  gods  are  not 
above  the  paying  of  homage.  He  should  arrange  the  embers  broadly; 
thus  not  even  the  outermost  (of  his  offering)  is  wasted.  Four  times  should 
he  ladle  out ; fourfold  is  all  this  (universe) ; verily  (it  serves)  for  the 
obtaining  of  all  this.  Five  times  should  he  ladle  out;  the  sacrifice  is 
fivefold  ; verily  (it  serves)  to  obtain  the  sacrifice. 

ii.  2.  The  settings  down  in  the  Agnihotra  must  be  explained.  Having 
ladled  out  he  sets  down  to  the  north  of  the  Garhapatya ; thus  he  obtains 
this  world.  In  the  Ahavaniya  (he  sets  down)  for  the  second  time  when 
about  to  offer ; thus  he  obtains  the  world  of  the  atmosphere.  After  oflTering 
(he  sets  down)  for  the  third  time ; thus  he  obtains  yonder  world.  He  puts 
on  a kindling  stick  of  Butea  frondosa ; the  Butea  frondosa  is  Soma  ; this  is 
the  first  Soma  libation.  It  is  a span  in  measure,  for  these  breaths  are 
a span  over  ^ the  body.  Making  two  finger  breadths  of  the  kindling  stick 
jut  over  and  making  a knot  as  it  were,’^  he  offers  over  it;  in  two  finger 
breadths  of  the  mouth  here  food  is  placed.  When  it  smokes,  in  it  should  he 
offer  for  one  who  desires  a village ; when  it  flames,  for  one  who  desires 
radiance;  in  the  embers,  for  one  who  desires  cattle.  But  the  established 
practice  is  after  putting  it  on,  for  then  (they  say)  ^ all  these  desires  are 
obtained.  Having  offered  the  two  libations,  he  mutters  ‘ May  the  blessing 
of  the  sacrifice  as  successful  be  successful  for  me.’  The  blessing  of  the 
sacrifice  as  successful  belongs  to  the  sacrificer.  He  should  offer  the  libations 
over  one  another;  verily  thus  he  obtains  the  worlds  of  heaven  over  one 
another.  He  touches  the  embers  with  the  base  of  the  offering  ladle  ; verily 
thus  he  places  the  sacrificer  in  the  world  of  heaven.  Twice  he  holds  out 
the  offering  ladle  to  the  north ; verily  thus  having  pleased  Rudra  in  his 
own  quarter  he  lets  (him)  go.  Therefore  one  should  not  stand  to  the  north 
of  the  offering  as  it  is  made,  lest  he  be  in  the  vicinity  of  this  dread  god. 
In  the  evening  he  rubs  it  on  the  north  side  as  it  points  west;  thus  lie 
makes  the  sun  to  set.  In  the  morning  (he  rubs  it)  on  the  south  side  as  it 
points  upwards ; thus  he  leads  upwards  the  sun.  That  which  he  rubs  the 
first  time  he  smears  on  the  mat ; thereby  he  delights  the  plants ; in  that 


* adlii,  tlie  reading  of  M.,  seems  the  only 

possible  one  to  be  accepted.  With  abhi 
the  acc.  sing,  would  be  inevitable.  The 
Anand.  ed.  has  abhiprandd,  a mere  error. 

* The  samidh  above  referred  to  must  be  meant  : 

it  is  therefore  impossible  to  render 
samidhah  as  plural,  as  apparently  it  is 
taken  by  I’W.  and  MW.  The  idea  is 
that  in  some  way  the  two  finger  breadths 
of  the  samidh  are  made  into  an  outline  of 


a human  mouth, as  the  next  words  clearly 
prove.  The  Anand.  ed.  has  atiritya. 

’ The  rule  laid  down  is  that  the  offering 
should  be  made  on  the  samidh  as  soon  as  it 
isputon,  and  the  reason  is  evidently  given 
here  by  Hi,  though  no  word  of  quotation 
of  opinion  is  included.  The  term  abhyd- 
dhd  refers  to  the  laying  of  the  samidh  on 
the  fire,  not  to  the  placing  of  the  offering 
on  the  samidh. 


353] 


The  Agnihotra 


[ — ii.  5 


(he  rubs)  the  second  time,  lie  lays  down  his  outstretched  hand  to  the  south 
of  the  mat;  thereby  he  delights  the  fathers.  In  that  he  twice  eats  by 
means  of  his  forefinger,  with  the  first  he  delights  foetuses ; therefore 
thouerh  not  eatinsr.  foetuses  draw  breath ; with  the  second  birds ; therefore 
birds  eat  very  multifarious  ■*  matter  as  it  were,  but  exude  what  is  white  as 
it  were.  In  that  he  eats  with  the  offering  ladle,  thereby  he  delights  what 
has  been  and  what  will  be.  In  that  he  licks  the  offering  ladle,  thereby  he 
delights  the  serpents,  the  god  folk.  In  that  he  cleanses  the  offering  ladle, 
thereby  he  delights  the  Raksases,  the  god  folk.  In  that  he  pours  forth  the 
waters  to  east  and  north,®  thereby  he  delights  the  Gandharvas  and  the 
Apsarases.  In  that  he  directs  the  offering  ladle  to  east  and  north,®  verily 
thus  he  places  Rudra  in  his  own  quarter;  thus  with  the  Agnihotra  he 
delights  all  creatures. 

ii.  3.  ‘ In  the  Ahavanlya  only  should  he  offer  ’ some  say,  but  he  should 
offer  in  all,  for  they  are  established  for  the  offering.  Four  (are  offered)  in 
the  Garhapatya,  four  in  the  Anvaharyapacana,  two  in  the  Ahavaniya ; these 
make  up  ten ; ^ the  Viraj  consists  of  series  of  ten ; the  Viraj  is  prosperity 
and  proper  food ; (they  serve)  for  obtaining  the  Viraj  as  prosperity  and 
proper  food.  He  who  offers  the  Agnihotra  with  the  Viraj  thus  included 
obtains  all  desires. 

ii.  4.  In  that,  after  offering,  he  pays  reverence  to  the  fires,  verily  thus 
having  given  pleasure,  at  the  end  he  declares  his  purpose  among  the  gods. 
In  that  also  he  touches  the  calf,  therefore  there  is  the  hymn  of  Vatsapri 
thus  cattle  are  not  liable  to  stray  away  from  the  sacrificer.  In  that  he 
releases  his  vow,  after  sipping  water,  verily  in  the  waters  he  places  the 
vow ; they  guard  his  vow  until  his  next  offering. 

ii.  5.  In  ^ that  when  about  to  go  on  a journey  or  having  gone  on  a 
journey  he  pays  reverence  to  the  fires,  this  is  an  address  to  the  deity,  in 


* The  reading  kith  ca  kith  cid  ira,  which  is  also 

in  M.,  is  open  to  grave  suspicion  of  the 
duplication  of  kitii  ca.  prasrapayanii  is 
clearly  to  be  read,  as  prasrdvayanti  is  an 
easy  corruption  of  it.  Cf.  however  AB. 
vi.  16 : kim  iva  ca  vai  kim  iva  ca  reto 
vikriyate.  sarpadevajandn  and  raksodeva- 
janan  seem  best  taken  as  appositive,  not 
Dvandva,  compounds. 

* The  readini;  of  M.  prdcir  udicir  and  below 

prdctm  udicim  seems  to  deserve  preference 
over  the  prdgudiclr  prdgudtclm  of  the 
ordinary  MSS.  In  the  latter  case  we 
have  been  only  told  above  udicim,  but  it  is 
now  rendered  more  precise  to  accord  with 
the  general  view  of  the  north-east  as 
45  [h.O-S.  26] 


Rudra ’s  quarter.  The  compound  is  found 
in  the  Sutras  only,  sometimes  as  in  M^S. 

i.  1.  1. 12  with  variants  as  here  (Wacker- 
nagel,  AUind.  Gramm,  n.  i.  171). 

* 9®*  ii-  1-  i®  ^ quite  different  series  of 
ten  to  make  up  the  Viraj. 
ii.  4.  * The  play  on  vatsarii  sprgati  and  Vdtsa- 
pram  is  quite  untranslatable.  The  Vat- 
sapra  is  RV.  x.  45. 

ii.  5.  * For  this  rite  see  99®-  ii-  i'i-  ^ > 

M9S.  i.  6.  3.  1 seq.  ; Ap9S.  vi.  24,  1 seq. 
The  Mantras  of  the  rite  are  in  TS.  i.  3. 
10.  1 ; VS.  i.  5,  6 ; 9B.  ii.  4.  4.  3 seq.  _AB. 
vii.  12  is  only  vaguely  similar ; cf.  A9S. 

ii.  5.  1 seq. 


ii.  5 — ] The  Agnihotra  • [354 

that  there  is  a going  out.*^  Verily  also  thus  he  confides  himself  to  the  fires, 
and  those  that  follow  after  him. 

ii.  6.  In  that  he  causes  the  fires  to  mount  on  the  two  Aranis,^  and  the 
two  Aranis  are  a chariot  of  the  gods,  verily  he  causes  them  to  mount  on 
a chariot  of  the  gods,  and  he  with  this  chariot  of  the  gods  attains  in  safety 
the  world  of  heaven.  In  that  also  he  repeatedly  churns  out  (the  fire), 
thereby  verily  by  him  is  the  re-establishment  (of  the  fires)  obtained. 

ii.  7.  All  the  joys  that  are  in  food,  in  drink,  in  union,  verily  these  are 
made,  together,  without  break,  from  the  night.  For  them  the  sieve  is  the 
night ; whatever  joys  there  are  are  all  born  of  food.  The  gods  said  ‘ How 
now  shall  we  accept  these  joys  from  one  like  ourselves?’  They  pushed 
upwards  the  sap  of  the  waters ; it  became  the  plants  and  the  trees.  They 
pushed  upwards  the  sap  of  the  plants  and  the  trees ; it  became  fruit.  They 
pushed  upwards  the  sap  of  fruit ; it  became  food.  They  pushed  upwards 
the  sap  of  food ; it  became  seed.  They  pushed  upwards  the  sap  of  food ; 
it  became  man.  Man  here,  in  that  he  breathes  out  or  breathes  in,  does  not 
say  by  means  of  expiration  or  inspiration,  ‘Thus  have  I breathed  out  or 
breathed  in  ’ ; by  speech  only  does  he  say  this.  Thus  expiration  and 
inspiration  enter  into  speech,  and  become  composed  of  speech.  Again,  in 
that  he  sees  with  the  eye,  he  does  not  say  by  means  of  the  eye,  ‘ Thus  have 
I seen  ’ ; by  speech  only  does  he  say  this.  Thus  the  eye  enters  into  speech, 
and  becomes  composed  of  speech.  Again,  in  that  he  hears  with  the  ear,  he 
does  not  say  by  means  of  the  ear,  ‘ Thus  have  I heard  ’ ; by  speech  only 
does  he  say  this.  Thus  the  ear  enters  into  speech,  and  becomes  composed 
of  speech.  Again,  in  that  he  resolves  with  the  mind,  he  does  not  say  by 
means  of  the  mind,  ‘ Thus  have  I resolved  ’ ; by  speech  only  does  he  say 
this.  Thus  mind  enters  into  speech,  and  becomes  composed  of  speech. 
Again,  in  that  he  touches  with  his  limbs  something  pleasant  or  unpleasant 
to  lie  upon,  he  does  not  say  by  means  of  the  limbs,  ‘ Thus  have  I touched 
what  is  pleasant  or  unpleasant  to  lie  upon  ’ ; by  speech  only  does  he  say 
this.  Thus  the  whole  self  enters  into  speech,  and  becomes  composed  of 
speech.  That  is  set  forth  in  a Rc,^  ‘ Not  without  Indra  is  any  form  made 
pure  ’ ; Indra  is  speech ; for  not  without  speech  is  any  form  made  pure. 
He  offers  in  the  evening  (saying),^ 

ii.  8.  ‘ The  light  is  Agni,  Agni  is  the  light.’  Him  that  is  light  he  calls 
‘ Light  ’ ; he  speaks  the  truth ; his  self  here,  being  composed  of  speech, 
becomes  composed  of  truth ; the  gods  also  are  composed  of  truth.  Again, 


This  seems  the  sense  of  the  curious  neuter  ii.  7.  ' RV.  ix.  69.  6 ; Nir.  vii.  2. 
utka^am.  ’ H ii-  3.  16. 

' Cf.  AB.  vii.  7 ; ii.  17.  1 seq. 


355]  The  Time  of  the  Offering  [ — ii.  9 

he  offers  with  ‘ Hail ! ’ This  offering  of  him  of  true  offering  the  gods 
accept.  At  the  head  of  night  he  speaks  truth ; if  indeed  even  henceforth 
he  speaks  falsely,  still  truth  is  uttered  by  hiin,^  for  at  the  head  of, night  he 
speaks  truth.  He  offers  in  the  morning  (saying)  ‘ The  light  is  the  sun,  the 
sun  is  the  light.’  Him  that  is  light  he  calls  light ; he  speaks  the  truth ; 
his  self  here,  being  composed  of  speech,  becomes  composed  of  truth ; the 
gods  also  are  composed  of  truth.  Again,  he  offers  with  ‘ Hail ! ’ This 
offering  of  him  of  true  offering  the  gods  accept.  At  the  head  of  day  he 
speaks  truth ; if  indeed  even  henceforth  he  speaks  falsely,  still  truth  is 
uttered  by  him,  for  at  the  head  of  day  he  speaks  truth.  The  fire  here 
offers  itself  in  the  rising  sun  ; yon«ler  sun,  when  setting,  offers  itself  in  the 
fire  at  evening ; the  night  also  (offers  itself)  in  day,  the  day  in  night ; the 
expiration  also  offers  in  inspiration,  the  inspiration  in  expiration.  These 
six  sacrifice  themselves,  each  in  the  other ; he  who  knows  these  six  in  the 
sacrificer,  by  him  even  if  he  sacrifices  not  is  offering  made ; and  if  he  does 
sacrifice  twice  is  offering  made  by  him  who  knows  thus.  If  indeed  even 
from  a very  small  portion,-  knowing  thus,  he  offers  the  Agnihotra,  these 
two  offerings  of  his  the  gods  accept,  and  he  whose  (offerings)  the  gods  once 
eat,  from  that  time  he  is  immortal.  Composed  of  truth  and  immortality 
does  he  become  who  knows  thus.  Just  as  is  the  offering  of  a man  who  has 
faith  as  his  deity,®  who  speaks  the  truth,  and  is  full  of  fervour,  such  is  the 
offering  of  him  who,  knowing  thus,  offers  the  Agnihotra.  Therefore  (they 
say)  one  knowing  thus  should  offer  the  Agnihotra. 

ii.  9.  ‘ Should  ^ the  offering  be  made  w'hen  the  sun  has  risen,  or  before 
it  is  risen  ? ’ they  debate.  He  who  offers  when  the  sun  has  risen  thus  offers 
hospitality  to  the  great  god  when  gone  on  a journey.  He  who  offers  when 
the  sun  has  not  risen,  thus  offers  hospitality  to  the  great  god  when  close  at 
hand.  Therefore  the  offering  should  be  made  when  the  sun  has  not  risen. 


' sa  yadi  corresponds  with  the  sa  yadi  of  the 
9B.  ; cf.  sa  yah  KB.  ii.  9.  The  sentence 
is  best  begun  here. 

’ surifdi,  the  reading  of  most  MSS.  is  meaning- 
less, and  the  variants,  of  which  M.’s 
surufdt  is  the  most  important,  render  no 
help.  The  Anand.  ed.  has  surifdnmevam. 
The  reading  adopted  for  trans.  is  the 
conjecture  sure^at  — sukfdt,  Ufa,  a small 
portion. 

’ For  this  exception  see  Levi,  La  doctrine  du 
sacrifice,  p.  114  ; Sayana  on  TS.  vii.  1.  8.  2. 
The  view  of  BR.,  that  p-addhddeva  is  ‘ one 
who  believes  in  god  ’,  is  now  generally 
abandoned. 

ii.  9.  • There  is  an  earlier  version  of  this 


discussion  in  AB.  v.  29  which  resolves 
that  the  time  after  the  rising  of  the 
sun  is  the  proper  time  in  the  morn- 
ing, so  that  the  performance  is  daily, 
not  only  in  effect  once  in  two  days. 
In  this  version  the  role  of  the  two 
authorities  has  been  curtailed,  the  anti- 
thesis of  gods  and  fathers  being  sup- 
pressed, and  as  a result  the  kumdri  is  left 
with  a rather  meaningless  opinion.  A^S. 
ii.  4.  24  and  9?^*  8,  4 have  ttpodayam 

vyusita  udite  va  which  Narayana  takes  as 
a threefold  choice  ; 9®-  1-  36  and 

K9S.  iv.  14.  1 ; 15. 1 agree  with  KB.  Cf. 
Weber,  Ind.  Stud.  ii.  293-298  ; B9S.  iii.  4 ; 
M9S.  i.  6.  1.  8. 


il.  9 — ] 


[356 


The  Agnihotra 

Thus  also  declared  V rsa9usma  V atavata,  one  of  the  men  of  old,  when  lying 
worn  out,  having  seen  these  two  offerings  being  offered  at  night,  ‘ At  night 
verily  they  offer  the  two  offerings.’  ‘For  it  is  at  night  (they  offer)  ’ he  said, 

‘ and  we  shall  proclaim,^  having  gone  to  yonder  world,  to  the  fathers,  and 
they  will  believe  us  in  it,  that  the  Agnihotra  which  used  to  be  performed 
on  successive  days  is  now  performed  on  one  day  out  of  two,  in  the  night 
only.’  That  also  declared  the  maiden  seized  of  the  Gandharva,  ‘ In  the 
night  verily  they  offer  both  offerings’.  ‘For  it  is  at  night  (they  offer)  ’ she 
declax’ed.  At  the  twilight  should  he  offer.  Night  and  day  are  the  flood  that 
takes  all ; the  two  twilights  are  the  fordable  crossings  of  it ; just  as  a man 
may  cross  the  flood  by  the  two  fordable  crossings,  so  is  it  in  that  he  offers 
at  the  twilight.  Again  night  and  day  are  the  missile  of  the  god  that  goes 
on  its  way  eager  to  kill ; the  two  twilights  are  the  two  wings ; just  as  with 
wings®  it  may  swiftly  perform  a journey,  so  is  it  in  that  he  offers  at  the 
twilight.  Again,  night  and  day  are  the  encircling  arms  of  death ; just  as 
a man,  who  is  about  to  grasp  * with  encircling  arms,  may  be  evaded  in  the 
interval  (between  the  arms),  so  is  it  in  that  he  offers  at  the  twilight. 
Kausitaki  used  to  declare  ‘ In  the  evening,  after  sunset,  before  the  darkness, 
at  this  time  should  he  offer ; this  is  the  time  of  the  going  to  the  gods  ; 
grasping  it  he  reaches  safely  the  world  of  heaven.  In  the  morning,  before 
sunrise,  when  the  darkness  has  been  smitten  away,  at  this  time  should  he 
offer;  this  is  the  time  of  the  going  to  the  gods;  grasping  it  he  reaches 
safely  the  world  of  heaven.  He  that  at  another  time  offers  the  Agnihotra, 
the  dark  and  the  dappled  ® rend  apart  his  Agnihotra ; the  dappled  is  day, 


For  nv  eva  yam  we  must,  of  course  (JKAS. 
1915,  pp.  498-500)  read  nvai  vayam  (a 
pluralis  maiestatis).  The  periphrastic 
future  here  has  perhaps  a sense  of  fixed 
intention  of  future  action,  but  Wliitney, 
(^Sansk.  Gramm.  § 949)  tliinks  that  the 
parallel  AB.  passage  is  merely  an  equiva- 
lent of  the  future.  Cf.  Delbriick,  Altind. 
Synt.  p.  296.  The  comm,  has  Vadhavata 
{^/dhdv)  and  as  a v.  1.  pidrbhyo,  corrected 
by  Benfey(GGA.  1852,  p.  134)  to  °drbhmah- 
nah  is  necessary  with  B below  for  na  and 
perhaps  enan  for  enam.  Caland  (VOJ. 
xxiii.  62)  reads  nv  eva  vayam,  ignoring 
Aufrecht’s  previous  correction  (AB.  p. 
442). 

* paktau  may  very  possibly  here  mean  two 
side  horses,  which  gives  excellent  sense, 
while  ‘ wings  ’ is  rather  absurd  : paksa, 
however,  has  not  this  sense  for  certain 
anywhere  else  (of.  Keith,  JKAS.  1914, 


p.  1085).  paksasl  is  generally  taken  with 
BR.  as  the  wings  of  an  army,  but  send 
here  rather  seems  to  be  a ‘ missile  ’ and 
the  paksasl  its  feathers,  as  wings,  a view 
which  of  course  may  explain  the  use  of 
paksau  if  tliat  is  ‘ wings’;  cf.  KB.  vii.  7. 
For  the  metaphor  of  the  ford,  cf.  the 
9)ailali  Brahmana  in  ApCpS.  vi.  4.  7. 

^ The  form  parijigrahwjan  (read  also  in  M) 
cannot  be  correct  and  must  be  replaced 
by  parijigrahisan  (desid.)  or  possibly 
parigrahisyan,  Weber  {Ind.  Stud.  ii.  418) 
suggests  a pass.  part,  of  the  desid.  with 
active  termination,  s and  sy  are  con- 
stantly interchanged. 

For  the  two  dogs  cf.  Bloomfield,  JAOS. 
1893,  pp.  163  se?.  ; Macdoiiell,  Vedic  Mytho- 
logy, p.  173.  The  Anand.  ed.  has  the 
impossible  visldatah  ; M.  has  the  necessary 
vikkidalah. 


357] 


[ — iii.  1 


The  Nc2V  and  Full  Moon  Offerings 

the  dark  night.  He  who  offers  in  the  midnight,®  the  dark  rends  apart  his 
Agnihotra ; he  who  offers  in  the  afternoon,  the  dappled  rends  apart  his 
Agnihotra.  Therefore  assuredly  whenever  he  may  offer  he  should  have 
regard  to  the  prosperity  of  the  offering.’ 


ADHYAYA  III 

llic  New  and  Full  Moon  Offerings. 

iii.  1.  In^  that  he  fasts  at  the  new  and  full  moon  it  is  because  the  gods 
do  not  eat  the  oblation  of  liim  wbo  does  not  perform  the  fast.  Therefore 
he  fasts  (desiring)  ‘ May  the  gods  eat  my  oblation  ‘ On  the  fii’st  full  moon 
(day)  should  he  fast  ’ is  the  view  of  Paingya ; ‘ on  the  second  ’ that  of 
Kausitaki ; ‘ that  on  which  (the  moon)  appears  (full)  about  the  setting 
of  the  sun  ’ is  the  rule ; he  should  fast  on  the  second  full  moon  day. 


® Here  mahclrdtra  and  mahuhna  seem  really  to 
mean  when  night  or  day  is  fully  set  in 
as  opposed  to  the  times  decided  on,  which 
are  to  be  really  twilights. 

* In  this  Adhyaya  a comparatively  brief 

account  of  the  new  and  full  moon 
sacrifice  is  given ; the  Mantras  of  the 
Adhvaryus  are  given  in  TS.  i.  1 ; KS.  i ; 
KapS.  i ; MS.  i,  and  the  Brahmana 
elaborately  in  TS.  i.  6 and  7 ; ii.  5 and  6 ; 
KS.  V ; MS.  i.  4 ; ?B.  i.  Of  these  TS.  ii. 
5.  7-11  ; 6.  7-10,  and  9®-  with 

a good  deal  of  the  Hotr’s  functions.  For 
the  ritual  see  A^S.  i.  1 ; 99®-  > 

B9S.  i ; M9S.  i.  1-3  ; Ap9S.  ii-iv  ; Vait. 
i-iv  ; Hillebrandt,  A'eu-  tmd  VoUmondsop/er. 
There  is  a corrupt  version  of  this  chapter 
in  AB.  vii.  11  ; cf.  KS.  xii.  8. 

* The  distinction  between  the  two  full  moon 

days  is  given  by  99®-  ^ 

paryastamayam  piirna  udiyat  and  yam 
castamite,  and  of  the  new  moon  days  (i.  3. 
6)  as  fvo  na  drasUti  yad  ahaf  ca  na  drfyeta. 
This  distinction  seems  in  accord  with 
that  in  Ap9S.  (xxiv.  2.  21,  22  ; yad  ahah 
purastdc  candramdh  purna  utsarpet  tarn  paur- 
rtamdstm  upavaset,  piah  puriteti  vd  ; 24.  25  : 
yad  ahar  na  drfyeta  tad  ahar  amdvdsya,  fvo 
na  dras^ra  iti  vd)  so  far  as  the  new 
moons  are  concerned,  but  as  regards  the 
full  moons,  the  relation  is  uncertain. 


The  definition  in  GGS.  i.  5.  10  agrees 
with  the  Brahmana  as  interpreted 
by  Oldenberg  (SBE.  xxx.  26),  in  the 
opinion  of  that  scholar,  and  Weber  also 
(t/ber  den  Vedakalender,  p.  62)  treats  the 
Brahmana  as  agreeing  with  the  99®- 
Yet,  as  is  clear,  the  Brahmana  as  it 
stands  makes  the  second  the  day  on  which 
the  moon  appears  full  about  sunset, 
while  the  Sutras  make  that  day  the  first. 
This  discrepancy  suggests  that  it  is  quite 
probable  that  the  second  set,  the  new 
moons,  do  not  correspond  with  those  of 
the  Sutras  either,  and  in  point  of  fact  it 
seems  natural  to  hold  that  pro  na  dras^ 
cannot  be  paralleled  hy  anirjndxja  purastdd 
amdvdsydydrn  candramasam  which  is  rather 
yad  ahaf  cana  drfyeta.  The  Brahmana  in 
fact  would  put  its  days  each  one  day 
further  back  or  on  than  the  Sutras.  The 
only  way  to  produce  agreement  with  the 
Sutras  would  be  to  assume  that  ydrii 
paryastamayam  utsarpet  is  either  misplaced 
or  a mere  gloss,  or  less  probably  that  it 
explains  the  Paingyan  view,  the  con- 
clusion beginning  with  sd  sthitih.  purastdt 
is  difficult:  possibly  it  = before  the  sun- 
set, not  before  the  next  day  (cf.  SBE.  xxx. 
333).  ‘ In  the  east  ’ is,  however,  alone 

probable  ; in  Atharvaprdyofcitta,  ii.  2,  it 
seems  to  have  this  sense,  and  the  same 


iii.  1 — ] 


The  Neiv  and  Full  Moon  Offerings  [358 

In[that  he  fasts  on  the  new  moon  day  not  discerning  the  moon  in  the  east, 
thereby  he  delights  the  first  (new  moon  day) ; in  that  he  sacrifices,  thereby 
the  second.  He  should  fast  on  the  second ; on  the  second  the  ocean  swells 
in  accordance  with  the  moon,  its  deity.  The  moon  is  the  truth  of  the  gods  ; 
therefore  should  he  fast  on  the  second, 

iii,  2,  In  that  before  the  kindling  verses  he  mutters,  verily  thus  he  makes 
a benediction.  After  uttering  the  sound  hin  he  repeats  the  kindling  verses ; 
the  sound  hin  is  a thunderbolt ; verily  thus  with  a thunderbolt  he  smites 
the  misfortune  of  the  sacrifice!-.  Three  times  he  utters  the  sound  hin  ; the 
thunderbolt  is  threefold  ; verily  thus  he  produces  a thunderbolt.  By  this 
threefold  thunderbolt  the  gods  drove  away  the  Asuras  from  these  worlds, 
and  verily  so  the  sacrificer  with  this  threefold  thunderbolt  drives  away  the 
enemies  who  hate  him  from  these  worlds.  He  repeats  eleven  kindling 
verses ; the  Tristubh  has  eleven  .syllables ; Indra  is  connected  with  the 
Tristubh ; thus  both  Indra  and  Agni  he  obtains.  The  first  he  thrice 
repeats,  the  last  thrice ; they  make  up  fifteen  ; the  days  of  the  first  and  the 
second  halves  of  the  month  are  fifteen  ; thus  by  the  kindling  verses  he 
obtains  the  first  and  the  second  halves  of  the  month.  Again,  the  kindling 
verses  are  a thunderbolt ; the  thunderbolt  is  fifteenfold  ; verily  thus  by 
a thunderbolt  he  smites  the  misfortune  of  the  sacrificer.  In  that  (he 
repeats)  the  first  thrice  and  the  last  thrice,  verily  thus  he  ties  the  two  ends 
of  the  sacrifice  for  firmness  and  to  avoid  slipping.  There  are  three  hundred 
and  sixty  syllables  in  these  (verses) ; three  hundred  and  sixty  are  the  days 
of  the  year  ; thus  by  the  kindling  verses  he  obtains  the  days  of  the  year. 
They  are  Gayatri  verses ; Agni  is  connected  with  the  Gayatri,  and  has  the 
Gayatri  as  his  metre  ; verily  thus  he  praises  Agni  with  his  own  metre. 
They  are  appropriate ; what  in  the  sacrifice  is  appropriate  is  perfect ; 
verily  (they  serve)  for  the  perfection  of  the  sacrifice.  With  the  om  in  the 
third  uttering  of  the  last  (verse)  he  connects  the  address,  ‘ O Agni,  thou 
art  great,  O Brahmana,  O Bharata  h’  Agni  is  Bharata ; he  bears  (bharati) 
the  oblation  to  the  gods.  In  that  he  utters  the  Rsi  descent  ^ of  the  sacri- 


sense  appears  in  KB.  iv.  2.  In  his  com- 
mentary on  AB.  vii.  J 1 Sayana  renders 
‘ in  the  eastern  quarter  ’.  Tlie  double 
kind  of  amavdsya  and  paurnamdsl  may 
reflect  a confusion  of  dating  duo  to  tlie 
alternative  commencement  of  day  with 
night  or  morning;  cf.  Hirt,  Die  Indo 
germanen,  ii.  540  with  Fleet,  .IRAS.  1916, 
p.  218;  Keith,  1916,  pp.  143-14(5.  The 
version  in  AB.  has  the  term  tithi,  which 
alone  would  sliow  that  the  passage  is 
corrupt,  as  the  tithi  is  an  idea  wliolly 


unknown  to  any  text  earlier  than  the 
Sutras  and  is  there  mainly  a late  passage 
of  the  Grhya  Siitras. 

* Agni  of  the  Bharatas  is  clearly  meant,  but 

the  misunderstanding  is  obviously  very 
old,  and  perhaps  deliberate.  Cf.  Mac- 
donell  and  Keith,  Vedic  Index,  ii.  96  seq. 

* See  Weber,  Jnd.  Stud.  ix.  828  ; Hillebrandt, 

A’eu-  und  VMmondsopfer,  p.  81,  n.  1.  99S. 

i.  4.  16-18  requires  three  ancestors  to  be 
cited,  or  six  in  the  case  of  a son  of  two 
Gotras  (an  adopted  son)  ; if  the  sacri- 


[ — iii.  i 


359]  The  Summonmg  of  the  Deities 


ticer,  it  is  because  the  gods  do  not  eat  the  oblation  of  one  who  has  not 
descent  from  a Rsi.  Therefore  he  utters  his  descent  from  a Rsi.  He  con- 
nects the  address  of  fifteen  elements ; it  is  the  Nivid  ^ of  the  kindling  verses  ; 
therefore  has  it  fifteen  elements ; for  the  kindling  verses  are  fifteen.  It  is 
not  in  metre ; all  this  is  twofold,  metrical  and  not  in  metre  ; (he  says  it 
thinking),  ‘ With  all  this  let  me  praise  Agni,’  Having  connected  seven 
elements  he  should  stop  ; the  metres  are  seven  ; verily  (they  serve)  to  obtain 
all  the  metres.  Then  (come)  four,  then  four ; all  this  is  fourfold  ; verily 
(they  serve)  to  obtain  all  this. 

iii.  3.  In ' that  he  summons  the  deities  severally,  it  is  because  the  obla- 
tions are  taken  separately  for  them.  In  that  he  summons  Agni  through 
Agni,  the  form  of  Agni  which  bears  the  oblation  is  his  sacrificial  form.  It  is 
what  there  over  yonder  sun  shines  like  light ; therefore  the  sun  (appears)  to 
every  man.  Thus  in  that  he  says  ‘ 0 Agni  bring  Agni  ’,  verily  thus  he 
says  ‘ That  (form)  bring.’  In  that  he  invites  the  gods  that  drink  the 
butter,  thus  he  invites  the  fore-offerings  and  the  after-offerings.  In  that 
he  invites  Agni  for  the  Hotr’s  function,  thus  he  invites  the  Svistakrt  (offer- 
ing). In  that  he  invites  his  own  greatness,  thus  he  invites  Vayu ; Agni’s 
own  greatness  is  Vayu,  for  by  him  he  acquires  and  attains  greatness.  In 
that  he  recites  by  order,  and  sacidfices  by  order,  thereby  verily  sacri- 
fice is  made  to  his  own  greatness.  ‘ Bring,  0 All-knower,  and  offer  with 
good  sacrifice  ’,  (with  these  words)  he  says  to  him,  ‘ Bring  the  gods,  O All- 
knower,  and  ofter  to  the  gods  with  good  sacrifice.’  In  that  he  mutters  before 
the  kindling  verses,  and  the  kindling  verses  are  a thunderbolt,  verily  thus 
he  appeases  him  both  before  and  after.  In  that  he  takes  up  the  two  ladles 
with  the  verse  for  taking  up  the  ladles,^  verily  thus  he  yokes  a chariot  of 
the  gods,  being  about  to  bestow  the  oblation  upon  the  gods.  With  this 
chariot  of  the  gods  he  attains  safely  the  world  of  heaven. 

iii.  4.  He  ^ offers  the  fore-offerings.  The  fore-offei*ings  are  the  seasons  ; 
verily  thus  he  delights  the  seasons.  They  are  five ; with  them  he  obtains 
whatever  there  is  fivefold  pertaining  to  the  self  or  to  the  gods.  He  offers 
to  the  kindling  sticks  ; verih’  (thus  he  delights)  the  spring  ; in  the  spring  all 


ficer  is  not  a Brahman  then  the  Hotr's 
ancestors  may  be  named,  or  in  all  cases 
mdnava  may  be  used. 

5 The  filteen  pada  character  of  the  Nivid 
must  be  made  up  by  the  use  of  some 
addition.  M^S.  v.  1.  4.  12  has  vidnusa, 
giving  fifteen  syllables,  andTB.  iii.  5.  3. 1 
asdv  asau.  The  fifteen  additional  words 
are  given  in  sets  of  7,  4,  and  4,  in  9?®- 
i.  4.  19-21. 

* For  the  dtvatdndm  dvdhana  see  99®-  *• 


4.  22  seq. ; Hillebrandt,  p.  84.  The  Sandhi 
in  devdh  djyapdn  is  due  to  quotation  of 
the  words  of  the  summons. 

* The  phrase  is  found  also  in  99®-  *•  22  ; 

the  srucau  are  the  juhil  and  the  upahhrt ; 
cf.  A9S.  ii.  2.  4 ; Hillebrandt,  p.  85. 
The  verse  is  given  in  99®*  i-  1®-  It 
precedes  the  fore-offerings. 

iii.  4.  * For  the  five  fore-offerings  see  99®* 
i.  7 ; Hillebrandt,  pp.  96-101.  yaj  is 
.strictly  = ‘ say  the  offering  verse  for  ’. 


iii.  4 — ] The  New  and  Full  Moon  Offerings  [360 

this  is  kindled.  He  offers  to  Tanunapat ; verily  (thus  he  delights)  the  hot 
season,  for  the  hot  season  heats  the  body.  He  offers  to  the  sacrificial  food  ; 
verily  (thus  he  delights)  the  rains,  for  through  the  rains  sacrificial  food 
arises.  He  offers  to  the  strew  ; verily  (thus  he  delights)  the  autumn,  for 
in  the  autumn  the  plants  on  the  strew  grow  best.  He  offers  at  the  end 
to  the  making  of  Hail ! ; verily  (thus  he  delights)  the  winter,  for  in  the 
winter  over  all  this  is  Hail ! made.  They  say  ‘ Seeing  that  there  are  five 
fore-ofierings  and  six  seasons,  where  does  he  offer  to  the  sixth  season  ? ’ In 
that  in  the  fourth  fore-offering  he  mingles  (the  butter)  thus  he  gives  it 
a share  in  the  others.  Again,  in  that  in  the  last  fore-offering  he  mixes 
together  the  gods,  he  makes  them  sharers  in  the  fore-offerings.  Just  as 
Agni  has  a share  in  all  oblations,  so  he  makes  the  deities  sharers  in  the 
share  of  Agni.  He  does  not  say  here  ^ ‘ Agni  from  the  Hotr’s  office  ’ (think- 
" ing),  ‘ The  fore-offerings  are  cattle ; the  Svistakrt  is  Rudra ; let  me  not 
bring  the  cattle  of  the  saerifice  into  contact  with  Rudra.’  Some^  say 
‘ Hail ! May  the  gods,  drinking  the  butter,  rejoicing,  O Agni,  enjoy  this 
butter.’  He  should  not  so  do.  The  butter  is  one  half  of  the  sacrifice,  the 
oblation  is  the  other  half ; if  he  were  to  say  one  only  of  these,  then  one 
half  of  the  sacrifice  would  have  an  accompaniment,  the  other  half  not. 
Therefore  he  should  say  ‘ Hail ! May  the  gods,  drinking  the  butter,  rejoic- 
ing, 0 Agni,  enjoy  this  buttei’,  this  oblation.’ 

iii.  5.  In  ^ that  the  butter  portions  at  the  full  moon  offering  contain 
references  to  the  slaying  of  Vrtra,  it  is  because  Indra  slew  Vrtra  with  the 
full  moon  offering.  In  that  they  have  references  to  growth  at  the  new  moon 
offering,  it  is  because  then  the  moon  becomes  destroyed  and  verily  thus 
does  he  cause  it  to  swell  up  and  to  increase  The  offering  verses  in  these 
offerings  contain  the  word  ‘ rejoicing  ’,  for  they  include  the  same  oblations 
as  the  fore-offerings.  Now  ‘ rejoicing  ’ is  the  holy  power ; verily  thus  by 
the  holy  power  he  offers  the  oblation  to  the  gods.  These  offerings  are 
threefold,  ye  yajdmahe,  the  Nigada,  the  sound  vasaf  ^ ; the  butter  portions 


* This  refei's  to  the  putting  of  butter  from 
the  upabhrt  into  the  juhu ; see  B^S.  i. 
16  ; Hillebrandt,  p.  94,  n.  4. 

’ This  is  a reference  to  the  form  of  the  Mantra 
given  in  MS.  iv.  10,  3 and  it  confirms 
von  Schroeder’s  reading  there  of  kotriit 
for  the  erroneous  hotrdn  of  the  MSS.  The 
Pratika  has  been  overlooked  in  the  Vedic 
Concordance ; cf.  also  TB.  iii.  6.  2.  2. 

■*  This  form  is  found  in  MS.  iv.  10.  3 ; 13.  5, 
which  is  doubtless  (as  in  n.  3)  the  text 
referred  to;  KS.  xv.  13;  VS.  xxviii.  11 
has  indra  for  arjna. 


’ This  section  deals  with  the  two  butter 
portions  which  diflfer  in  their  formation 
at  new  and  full  moon,  the  verses  used 
being  RV.  viii.  44.  12  and  vi.  16.  34 
respectively  ; see  i.  8 ; Hillebrandt, 
pp.  102  seq. 

* The  Nigada  is  the  material  part  in  the 
offering  verse,  which  runs  in  A^S.  i.  6. 
84  : ye  3 yajdmaha  agnim  agnir  jusdiM 
djyasya  vetu  3 van  3 tcU.  The  rules  for 
Pluti  in  the  sacrifice  are  given  by  99®- 
i.  2.  2 seq.,  who  gives  as  the  Nigada  havi- 
sa^  as  well  as  above  in  KB.  iii.  4 ad /in. 


[ — iii.  6 


361] 


TJie  Pi'incipal  Oblations 


are  the  eye  ; the  eye  is  threefold,  white,  black,  and  red.  These  offerings  he 
iloes  not  perform  in  the  animal  or  Soma  sacrifice  (thinking),  ‘ Through  the 
animal  offering  the  Soma  sacrifice  is  possessed  of  eyes  ; let  me  not  make 
the  sacrifice  four-eyed  and  loathsome.’  In  that  the  invitatory  verses 
contain  the  words  ‘ to  ’ and  ‘ offered’,'*  and  the  offering  verses  the  words  ‘ for- 
ward ’,  that  is,  ‘ given  ’,  verily  thus  having  sacrificed  he  gives  the  oblation  to 
the  gods.  These  (verses)  are  Gayatrl  and  Tristubh  ; the  Gayatrl  is  the  holy 
power  ; the  Tristubh  is  lordly  power  ; verily  thus  with  the  holy  and  lordly 
power  he  gives  the  oblation  to  the  gods.  So  great  is  the  extension  of 
the  metre ; verily  thus  with  the  whole  extension  of  the  ineti-e  he 
gives  the  oblation  to  the  gods.  At  the  end  of  the  Rc  he  utters 
the  sound  vasut ; so  do  all  his  offering  verses  become  beautiful.  With  sat 
he  utters  vamt ; the  seasons  are  six ; verily  thus  he  pleases  the  seasons. 
He  should  utter  vasut  as  connected  with  the  Brhat  and  the  Rathantara,^ 
with  a long  in  front  and  short  behind  ; the  short  is  the  Rathantara,  the  long 
the  Brhat ; again,  the  Rathantara  is  this  (earth) ; the  Brhat  is  yonder  (sky) ; 
verily  thus  in  these  two  he  finds  support.  So  great  is  the  extension  of 
speech ; verily  thus  with  the  whole  extension  of  speech  he  gives  the  obla- 
tion to  the  gods.  ‘ hhur  bhuvah  ’ ® he  mutters  before  ye  yajdriuihe,  ‘ Strength 
is  might,  might  is  strength  ; light  ’ after  the  sound  vasat : the  sound  vasut  is 
a thunderbolt ; verily  thus  he  quietens  it,  both  in  front  and  behind. 
Strength  and  might  are  the  two  most  dear  forms  of  the  sound  vasat ; verily 
with  them  he  quietens  it. 

iii.  6.  In  ^ that  he  offers  to  Agni  first  of  the  deities,  and  because  Agni  is  the 
mouth  (beginning)  of  the  gods,  verily  thus  at  the  beginning  he  delights 
the  gods.  Now  as  to  his  sacrificin<r  to  Agni  and  Soma  at  the  full  moon 
offering.  Agni  and  Soma  were  within  Vrtra;  with  regard  to  them  Indra 
could  not  hurl  his  bolt ; for  them  he  arranged  the  portion  at  the  full  moon 


’ a-hutah  occurs  in  RV.  \'i.  16.  34  ; pra,  here 
explained  as  it  seems  by  pratta,  only  in 
the  Yajyas  of  the  main  offering  to  Indra 
and  Agni,  RV.  i.  109.  6 and  at  the 
SaihnAvya,  x.  180.  1. 

■*  Cf.  Anartlya  on  99®-  2-  18,  where  this 

sentence  is  cited  by  Suyajna,  the  reputed 
author,  vatat  is  to  be  made  tau  j sat. 

‘ See  99®-  *•  standing  rule  of 

the  use  of  this  formula. 

* This  chapter  deals  with  the  chief  oblation 
{pradhdnaharinsi)  of  the  two  sacrifices  : as 
here  treated  they  clearly  are  for  the  full 
moon  (1)  a cake  for  Agni ; (2)  an  Upan9u- 
yaja  ; (3)  a cake  for  Agni  and  Soma  , for 
the  new  moon  (1)  a cake  for  Agni ; 

46  [h.oj.  ss] 


(2)  an  Upan9uyaja  ; '3)  a cake  for  Indra 
and  Agni  or  a milk  offering  (Samnayya) 
for  Indra.  In  the  case  of  the  second  alter- 
native under  (3)  the  Samnayya  is  divided 
into  two  parts  by  the  extension  of  the 
Upan9uyaja.  This  is  in  general  accord 
with  99®-  18-18  which,  however,  is  less 

explicit  as  to  the  position  of  the  Upan- 
9uyaja  and  which  specifies  the  duties  of 
the  Upan9uyajas  as  Agni  and  Soma  nor- 
mally, but  in  the  case  of  no  Samnayya 
Visnu.  The  other  Sutras  agree  generally, 
but  vary  in  detail ; see  Hillebrandt,  pp. 
111-115.  The  last  paragraph  of  the  chapter 
deals  with  the  offering  to  Agni  Svistakrt. 


lii.  6—] 


[362 


The  New  and  Full  Moon  Offerings 


sacrifice  ; the  two  are  offered  to  inaudibly,  and  in  a higher  tone,  to  pi’event 
sameness.  In  that  he  sacrifices  inaudibly,  thereby  he  delights  Soma;  in 
that  (he  sacrifices)  in  a higher  tone,  thereby  (he  delights)  Agni.  In  that  he 
sacrifices  to  Indra  and  Agni  at  the  new  moon  sacrifice,  it  is  because  Indra 
and  Agni  are  supports ; verily  (the  offering  serves)  for  a support.  In  that, 
mingling,  he  sacrifices  to  Indra  at  the  new  moon  sacrifice,  that  is  the  light  of 
the  new  moon  sacrifice,  for  the  moon  is  not  then  seen.  In  that,  without 
mingling, 2 he  offers  the  butter  of  the  inaudible  (sacrifice)  between  the  two 
cakes,  it  is  for  preventing  sameness.  In  that,  mingling,  he  offers  the  butter 
of  the  inaudible  (sacrifice)  in  the  midst  of  the  milk  offering  (sdrhndyya), 
the  explanation  of  that  has  been  given.^  In  that  he  sacrifices  at  the  end 
to  Agni  Svistakrt,  it  is  because  he  gives  the  oblation  to  the  gods ; he  who 
divides  out  food  tastes  it  himself  last.  Again  Svistakrt  is  Rudra  and  he 
enjoys  at  the  end.  Therefore  to  him  at  the  end  he  sacrifices.  In  that 
(offering)  the  invitatory  and  offering  verses  are  of  the  same  metre,  but  the 
Nigada  differs ; though  this  sameness  is  avoided.  After  saying  vasat,  he 
touches  water ; the  waters  are  healing  and  medicine ; verily  thus  are 
healing  and  medicine  produced  at  the  end  in  the  sacrifice. 

iii.  7.  In  ^ that  he  smears  on  the  lower  lip  the  first  anointing  of  the  sacri- 
ficial food  on  the  forefinger,  the  lower  lip  is  this  world,  the  upper  lip  is 
yonder  world,  what  is  between  the  lips  is  the  atmosphere  here ; therefore 
in  that  he  eats,  verily  thus  he  delights  these  worlds  continuou-sly.  In  that 
he  invokes  the  sacrificial  food,  verily  thus  he  .seeks  renown  among  all 
beings.  Again,  the  sacrificial  food  is  food ; verily  thus  he  places  food  in 
himself ; again  the  sacrificial  food  is  cattle ; verily  (the  invocation)  serves 
to  obtain  cattle.  On  it  four  times  he  breathes  ; all  this  (universe)  is  four- 
fold ; verily  (it  serves)  to  obtain  all  this  (universe).  Again,  in  that  after 
invoking  the  sacrificial  food  he  smells  it  and  the  sacrificial  food  is  cattle, 
verily  thus  he  confers  cattle  upon  himself.  Again,  in  that  the  Adhvaryu 
makes  the  cake  to  sit  on  the  .strew,  verily  thus  he  delights  the  fathers. 
Again,  in  that  he  eats  the  second  ^ portion  of  the  sacrificial  food  with 


* samnayan  is  the  technical  term  which  ex- 

presses the  central  act  of  the  Saihnayya 
or  offering  of  milk  to  Indra. 

* I.  e.  it  is  to  avoid  sameness,  as  in  the  case  of 

the  intervention  of  the  offering  between 
the  two  cakes. 

’ This  chapter  gives  explanation  of  the  details 
of  the  invocation  of  the  sacrificial  food 
(ids,),  for  which  see  99^.  i.  10,  11  ; Hille- 
brandt,  pp.  125  seq.  Then  came  notes  on 
the  anvSharya,  a mess  of  food  cooked  with 
rice  which  is  the  fee  for  the  priests  and 


the  recitation  over  the  kindling  stick 
which  is  prescribed  in  <p9S.  i.  12. 

* uttaredd  (also  in  KB.  xiii.  7)  is  the  portion 
of  the  Hotr  of  the  five  portions  into 
which  the  idd  proper  is  divided.  It  may 
be  called  ‘ second  ’ as  being  the  second 
part  cut,  or,  because  it  is  held  in  the 
left  hand,  perhaps  ‘ left  ’ is  meant ; cf. 
Anartiya  on  99S-  i-  10.  4.  The  AB.  ha.s 
avdnfaredd ; see  Weber,  Tnd.  ^>tud.  ix.  225, 
226  ; A9S.  ii.  9.  7. 


363] 


[ — iii.  8 


The  After-Oferings 


muttering,  and  the  muttering  is  the  holy  power ; verily  thus  with  the  holy 
power  he  appeases  it.  Again,  in  that  they  cleanse  themselves  on  that 
(part  of  the  strew)  where  the  strainers  are,  and  the  waters  are  healing  and 
medicine,  verily  thus  at  the  end  in  the  sacrifice  are  healing  and  medicine 
made.  Again,  in  that  they  bring  up  the  mess  of  food,  it  is  because  the  new 
and  full  moon  sacrifices  have  that  as  the  sacrificial  fees;  therefore  they 
bring  up  the  mess  of  food.  Again,  in  that  he  addresses  ® the  kindling 
stick,  it  is  because  it  alone  is  left  over  of  the  kindling  fuel  ; therefore  he 
celebrates  it. 

iii.  8.  In  ' that  he  offers  three  after-offerings,  and  these  worlds  are  three, 
verily  thus  he  obtains  these  worlds.  In  that  he  says  all  last,  and  the 
Svivstakrt  is  a support,  verily  (it  serves)  for  a support.  In  that  he  says 
the  Suktavaka,  and  the  Suktavaka  is  a support,  verily  (it  .serves)  for 
a support.  In  that  he  makes  mention  of  earth  and  sky,  and  earth  and  sky 
are  supports,  verily  (it  serves)  for  a support.  Some  say  ‘ Agni  hath 
rejoiced  in  this  oblation’.  This  he  should  not  do;^  the  deity  to  whom  he 
is  sacrificing  comes  forward  thinking  ‘ It  is  a renewed  sacrifice ; again  will 
he  give  me  the  oblation  ’,  and  takes  away  the  blessings  of  the  sacrificer ; 
therefore  ‘ He  hath  rejoiced  in  oblation,  he  hath  rejoiced  in  oblation  ’ 
only  should  he  say.  The  deities  to  whom  he  sacrifices  in  the  beginning, 
verily  in  the  end  through  them  he  finds  support.  In  that  in  the  Suktavaka 
he  mentions  the  name  ® of  the  sacrificer,  it  is  because  it  is  the  divine  self  of 
the  sacrificer  which  the  priests  make  ready ; therefore  he  mentions  his 
name ; for  here  is  he  born.  He  should  mention  it  aloud,  even  if  he  be 
a teacher ; thus  is  the  sacrificer  not  likely  to  fall  into  ruin.  Five  ^ blessings 
he  utters ; there  are  three  in  the  sacrificial  food ; they  make  up  eight ; by 
them  the  gods  attained  all  attainments  {ititlh) ; verily  thus  does  the  sacri- 
fieer  by  means  of  them  attain  all  attainments.  Having  placed  his  clasped 
hands  pointing  east  on  the  strew  he  mutters  ‘ For  homage’,  for  the  gods 
are  not  superior  to  homage.  In  that  he  says  the  Qamyuvaka,  and  the 
Qaihyuvaka  is  a support,  verily  (it  serves)  for  a support ; again  Qarhyu 
Baj:haspatya  appeased  all  sacrifices  ; therefore  he  utters  the  Qamyuvaka. 


* The  Anand.  ed.  has  anumantrayeta. 

> This  chapter  briefly  touches  on  the  three 
after-offerings  and  the  Suktavaka  and  the 
9am3TUvaka,  which  here  is  called  ^ain- 
yorvaka  and  attributed  to  Bar- 

haspatya  : see  99®.  i.  12.  13-14.  24; 
Hillebrandt,  pp.  134-149. 

* The  point  is  idam,  which  is  found  with  a^nir 

in  TS.  ii.  6.  9.  6 ; TB.  iii.  5.  10.  2;  MS.  iv. 
13.  9 (cf.  MS_v.  1.  4.  28)  ; 9B.  i.  9.  1.  9 
and  even  in  A9S.  i.  9.  1 (without  Agnir). 


But  the  god’s  name  is  apparently  also  to 
be  omitted  contrary  to  99®*  unless  we 
are  to  understand  that  merely  idam  is  to 
be  rejected,  as  is  reasonable. 

^ ndmanl  has  9khkhayana,  explained  as  the 
personal  and  Naksatra  name  ; see  Hille- 
brandt, p,  145,  n.  1. 

^ Viz.  uttardrh  devayajydrh  bhilyah  haviikaranam 
dyuh  suprajdstvam  divyam  dhdma,  99®*  ** 
14.  17. 


iii.  8 — ] 


[364 


The  Neiv  and  Full  Moon  Offerings 


In  that  he  touches  the  waters,  and  the  waters  are  healing  and  medicine, 
verily  thus  at  the  end  in  the  sacrifice  are  healing  and  medicine  produced. 

iii.  9.  In  ^ that  they  perform  in  the  Garhapatya  the  sacrifices  to  the  wives 
with  (the  gods),  the  wives  share  the  Garhapatya,  the  sacrificer  the  Ahavaniya; 
therefore  they  perform  the  sacrifices  for  the  wives  with  (the  gods)  in  the 
Garhapatja.  They  are  four  in  number ; up  to  four  (degrees),  are  pairing, 
union,  propagation ; (they  serve)  for  generation.^  They  are  performed 
inaudibly  ; the  sacrifices  to  the  wives  with  (the  gods)  are  a pouring  of  seed  ; 
inaudibly  is  seed  poured ; they  are  appropriate ; what  in  the  sacrifice  is 
appropriate  is  perfect ; verily  (they  serve)  for  the  perfection  of  the  sacri- 
fice. He  sacrifices  to  Soma,  Tvastr,  the  wives  of  the  gods;  and  Agni,  lord 
of  the  house ; these  deities  are  the  controllers  of  unions ; them  here 
he  delights ; they  here  being  delighted  confer  unions.  To  Soma  first  he 
sacrifices ; thus  he  pours  seed ; to  Tvastr  second,  Tvastr  transmutes  the 
seed  that  is  poured  ; then  to  the  wives,  for  these  are  joint  sacrifices  for  the 
wives ; in  that  he  sacrifices  last  to  Agni,  lord  of  the  house,  the  wives  are 
those  of  him  that  makes  the  sacrifice  well  performed  ; therefore  he  sacrifices 
to  him  at  the  end.  In  that  he  mutters  the  Rc,  verily  thus  he  procures 
a blessing.  In  that  he  invokes  the  sacrificial  food,  in  that  he  purifies  him- 
self, in  that  he  utters  the  Qamyuvaka,  the  explanation  of  that  has  been 
given.^  In  that  he  causes  the  wife  to  speak  on  the  grass  bundle,  and  the 
grass  bundle  is  male  and  the  wife  female,  verily  thus  he  confers  union  upon 
women  ; therefore  the  wife  puts  between  her  thighs  blades  of  the  grass 
bundle.  In  that  he  strews  the  grass  bundle,  thereby  the  new  and  full 
moon  ofierings  are  continued  by  him ; verily  also  thereby  the  strew  for  his 
Agnihotra  is  spread.  In  that  he  pays  reverence  to  the  remnant  of  the  grass 
bundle,  verily  thus  he  utters  a prayer  for  blessing ; in  that  he  pays  rever- 
ence to  the  Ahavaniya,  verily  thus  having  delighted  (them)  he  speaks  at 


* This  chapter  deals  with  the  four  PatnTsaih- 
yajas,  which  appear  to  be  offerings  to  the 
gods  including  the  wives  of  the  gods, 
being  really  offerings  to  Soma,  Tvastr, 
and  Agni,  and  one  to  the  wives  ; see  99^. 
i.  15. 1-8  ; Hillebrandt,  pp.  161  seq.  Then 
come  references  to  the  muttering  of  a Rc 
(iv.  12.  6)  ; the  invocation  of  the  sacrificial 
food  ; the  cleansing  ; the  9*^*i'y>vaka  ; 
the  speech  of  the  sacrificer’s  wife  while 
standing  on  the  grass  bundle  ; the  spread- 
ing of  the  bundle  of  grass  ; the  reverence 
of  the  remnant  of  the  bundle  and  of  the 
Ahavaniya ; and  the  touching  of  water, 
for  which  see  99^*  '•  9-18;  Hille- 

brnndt,  pp.  162  seq. 


* Possibly  the  four  nouns  express  the  four 
things  exemplified  in  the  four  sacrifices, 
the  dative  in  the  last  c.ase  being  natural 
enough  ; it  is  also  possible  to  stop  at 
mif/iunam  and  make  prajananam  prajdfyai 
the  description  of  the  effort  of  the  four, 
but  in  that  case  eva  would  be  expected. 
More  probable,  however,  is  the  version  of 
the  text ; cf.  MS.  i.  7.  8 ; Schol.  on  Pan. 
viii.  1.  15  ; the  reference  may  be  to  the 
limitsof  human  marriage;  cf,9B.  i.  8.3.6, 
il  being  exclusive  (cf.  AB.  iv.  24),  not 
animal  mating.  Possibly  it  only  means  a 
pair  union,  and  propagation  make  uj)  four; 
cf.  viii.  2,  n.  6. 

1.  e.  in  iii.  7 and  8. 


3G5] 


Special  Saci'ijices 


[ — iv.  2 


the  end  his  purpose  to  the  gods ; in  that  he  touches  the  waters,  and  the 
waters  are  healing  and  medicine,  verily  thus  at  the  end  in  the  sacrifice  are 
healing  and  medicine  produced. 


ADHYAYA  IV 


• Special  Sacrijices. 


iv.  1.  By  ' means  of  the  supplementary  ofi’ering  the  gods  smote  away  the 
Asuras ; verily  so  also  does  the  sacrificer  by  the  supplementary  offering 
smite  away  the  foes  that  hate  him.  He  otters  to  Indra,  driver  away  of 
enemies,  a cake  on  eleven  potsherds.  Indra  is  the  smiter  away  of  enemies  ; 
verily  he  smites  away  his  enemies.  Again,  he  adds  on  the  new  moon  cere- 
monial. In  that  at  the  full  moon  sacrifice  he  otters  to  Indra,  therein  the 
sacrificer  has  the  new  and  full  moon  sacrifices  completed  ^ ; if  he  were  to 
incur  a disaster  in  the  second  half  of  the  month,  there  would  not  be  a dragging 
apart  of  his  sacrifice.  In  that  in  the  new  moon  sacrifice  he  offers  to  Aditi, 
it  is  to  balance  the  sacrifice.  From  the  invitatory  and  offering  verses  it  is 
possessed  of  the  characteristic  of  driving  away  enemies.^ 

iv.  2.  Next  * as  to  the  Abhyudita  sacrifice.  He  wanders  from  the  path  of 
the  sacrifice  at  whose  fast  the  moon  is  seen  in  the  east.  He  offers  to  Agni, 
the  giver,  a cake  on  eight  potsherds ; Agni  is  the  giver ; verily  he  gives  the 
sacrifice  to  him.  (He  offers)  to  Indra,  the  bestower,  curds  milked  in  the 
evening ; Indra  is  the  bestower ; verily  he  bestows  the  sacrifice  upon  him. 
(He  offers)  to  Visnu  (^ipi vista  ^ a pap  in  milk  milked  in  the  morning;  Visnu 
is  the  sacrifice ; verily  he  gives  to  him  the  sacrifice.  In  that  he  sacrifices 
to  these  deities,  (it  is  because  he  thinks)  ‘ Let  me  not  wander  from  the  path 
of  the  sacrifice.’  The  sacrificial  fee  is  a bow  with  three  arrows ; that  is 
a symbol  of  a safe  journey. 


* This  chapter  deals  with  a special  variant  of 

the  new  and  full  moon  sacrifices,  the 
Anunirvapya  Isti,  details  of  which  occur 
in  9?®-  The  chief  features  are 

offerings  to  Indra  and  Aditi  at  the  end 
of  the  full  and  new  moon  rites  respec- 
tively, the  rites  being  based  on  the  new 
and  full  moon  rites. 

* The  ordinary  offerings  may  end  with  a milk 

offering  to  Indra. 

* The  samydjyds  of  the  offering  to  Vairardha 

are  used  for  the  Svistekrt  in  the  offering 
after  the  new  moon  offering  to  Aditi 
which  is  thus  connected  with  vimrdh. 


The  Anand.  ed.  has  absurdly  samydjyd  'to. 

iv.  2.  1 This  cliapter  (cf.  Atharraprdyafdtta,  ii. 
2 and  3)  deals  with  the  case  when  a new 
moon  offering  is  begun  before  the  actual 
time  acc.  to  99^.  iii.  2,  purastdt  presum- 
ably meaning  ‘ before  new  moon  ’,  and  in 
iii.  3 pafcdt  ‘ after  new  moon’.  But  the  ter- 
minology of  the  Brahmana  can  hardly  be 
so  interpreted  and  the  sense  seems  to  be 
as  above  ; cf.  KB.  iii.  1.  The  distinction 
is  thus  one  of  degree  of  lateness,  as  sugges- 
ted by  the  expression  dbhyud  in  both  cases. 

’ For  this  epithet  see  Keith,  Taittirxya  Samhitd, 
p.  622,  n.  8. 


iv.  3 — ] 


[366 


Special  Sacrijices 

iv.  3.  Next  ^ as  to  the  Abhyuddrsta  sacrifice.  He  wanders  from  the  path 
of  the  sacrifice  at  whose  fast  the  moon  is  seen  in  the  west.  He  offers  to 
Agni,  maker  of  paths,  a cake  on  eight  potsherds  ; Agni  is  the  maker  of  paths  ; 
verily  he  sets  him  again  ^ on  the  path  of  the  sacrifice.  To  Indra,  slayer  of 
Vrtra,  (he  offers  a cake)  on  eleven  potsherds;  Indra  is  the  slayer  of  Vrtra; 
verily  he  sets  him  again  on  the  path  of  the  sacrifice.  To  Vai9vanara  (he 
offers  a cake)  on  twelve  potsherds  ; he  who  yonder  gives  heat  is  Vai^vanara  ; 
verily  he  sets  him  again  on  the  path  of  the  sacrifice.  In  that  he  sacrifices 
to  these  deities,  (it  is  because  he  thinks)  ‘ Let  me  not  wander  from  the  path 
of  the  sacrifice.’  The  sacrificial  fee  is  a pair  of  shoes  and  a staff ; that  is 
the  symbol  of  fearlessness. 

iv.  4.  Next  as  to  the  Daksayana  sacrifice.^  He  who  means  to  proceed  with 
the  Daksayana  sacrifice  begins  on  the  full  moon  night  in  the  Phalgunis ; 
the  full  moon  night  in  the  Phalgunis  is  the  beginning  of  the  year ; therefore 
on  it  the  proceedings  of  the  unconsecrated  are  begun.  Now  Daksa  Parvati, 
having  sacrificed  with  this  sacrifice,  obtained  all  desires ; in  that  he  sacri- 
fices with  the  Daksayana  sacrifice,  verily  (it  serves)  for  the  obtaining  of  all 
desires.  He  should  not  take  pleasure  in  eating  ^ ; ‘ Soma,  the  king,  the  moon 
I eat  thus  tliinking  in  his  mind  should  he  eat ; now  the  moon  is  Soma, 
the  king,  the  wise ; it  on  the  second  half  of  the  month  the  gods  press  out. 
In  that  on  the  second  half  of  the  month  he  performs  the  vows  of  the 
Daksayana  sacrifice,  (it  is  because  he  wishes)  ‘ Let  me  share  in  the  Soma 
drinking  of  the  gods.’  In  that  during  the  fast  day  ® he  offers  a cake  on 
eleven  potsherds  to  Agni  and  Soma,  thereby  he  obtains  the  victim  for 


* This  chapter  deals  with  the  case  where  the 
new  moon  sacriCce  commences  after  the 
new  moon  acc.  to  99®-  ii*-  The  MSS. 
vary  between  °drsta  and  °drattd. 

^ apipdthayali  is  clearly  the  correct  term,  and 
is  read  by  the  Anand.  ed.  ; the  variants 
ahhipdthayati  and  apipdtayati  both  pointing 
to  it. 

iv.  4.  * This  important  offering  is  to  be  per- 
formed for  fifteen  years  or  every  year  ac- 
cording to  9iinkhayana,  taking  the  place 
of  the  new  and  full  moon  offerings  of 
which  it  is  an  elaborated  variant.  It  is  a 
substitute  for  the  Sattras  of  the  Soma 
sacrifices  with  which  in  this  chapter  its 
details  are  equated.  Tlie  offerings  are  (1) 
day  before  full  moon,  the  usual  full  moon 
offeringsincludingcakesto  Agni  and  Agni 
and  Soma  ; (2)  full  moon,  cake  to  Agni 
and  milk  for  Indra,  which  of  course  is  the 
usual  new  moon  offering  and  hence  is  here 


so  called  {dmdvdsya)  ; ,3)  day  before  new 
moon,  the  usual  offerings  of  a cake  to 
Agni  and  a cake  to  Indra  and  Agni ; (4) 
new  moon,  a cake  to  Agni  and  payasyd 
for  Mitra  and  Varuna  ; see  99®’ 
which  has  a furtlier  ofl'ering  for  the 
steeds,  here  ignored.  The  Dak^yana  is 
also  dealt  with  by  Ilillebrandt,  Neu-  und 
Vollmondsopfer,  pp.  177-186  ; cf.  Eggeling, 
SEE.  xii.  374  seq. 

* dpeti,  which  Lindner  reads,  is  wrong  ; the 

dpayita  of  M {dpaiti  other  MSS.)  is  the 
correct  reading  which  the  scribes  have 
misunderstood.  The  Sutra  (iii.  8.  14)  has 
na  sanhityam  prdpnuydt  which  shows  what 
it  read.  The  Anand.  ed.  has  dpayati. 

* The  ordinary  rite  has  an  iipavasatha  day 

before  the  actual  offering  day.  This  rite 
has  for  that  day  a special  peiformance 
of  the  ordinary  offerings,  giving  up  the 
next  day  to  the  special  offerings. 


367]  The  Ddksayana  and  other  Sacrifices  [ — iv.  7 

Agni  and  Soma  which  is  offered  on  the  fast  day  of  the  Soma  (sacrifice). 
In  that  he  sacrifices  in  the  morning  with  the  new  moon  offerings,  and  tlie 
pressing  day  is  Indra’s,  thus  he  obtains  the  pressing  day.  In  that  at  the 
new  moon  offering  on  the  fast  day  he  offers  a cake  on  twelve  potsherds 
to  Indra  and  Agni  and  the  third  pressing  belongs  as  regards  its  Saman  to 
Indra  and  Agni,  thus  he  obtains  the  third  pressing.  In  that  there  is 
a milk  mess  for  Mitra  and  Varuna,  and  the  offering  (of  a cow)  is  for  Mitra 
and  Varuna,  thus  he  obtains  the  offering  of  a cow.  Thus  Soma  is  present, 
having  penetrated  the  Haviryajnas  ; therefore  though  unconsecrated  he 
performs  the  vows  of  the  consecrated. 

iv.  5.  Next ' as  to  the  Idadadha  sacrifice.  He  who  means  to  proceed  with 
the  Idadadha  sacrifice  begins  on  the  same  full  moon  night ; the  explanation 
of  it  has  been  given.  It  is  a sacrifice  for  one  desiring  cattle  or  desiring 
proper  food.  With  it  should  one  desiring  cattle  or  one  desiring  proper  food 
sacrifice ; verily  in  it  thus  also  does  he  perform  the  vows,  for  it  is  a com- 
bination of  the  Dak.sayana  sacrifice. 

iv.  6.  Next  ^ as  to  the  Sarvaseni  sacrifice.  He  who  means  to  proceed  with 
the  Sarvaseni  sacrifice  begins  on  the  same  full  moon  night ; the  explanation 
of  it  has  been  given.  It  is  a sacrifice  for  one  desiring  propagation ; with  it 
should  one  desiring  propagation  sacrifice.  In  that  the  Adhvaryu  produces 
the  oblation,  that  is  the  symbol  of  propagation. 

iv.  7.  Next  ^ as  to  the  Qaunaka  sacrifice.  He  who  means  to  proceed  with 
the  Qaunaka  sacrifice  begins  on  the  same  full  moon  night ; the  explanation 
of  this  has  been  given.  It  is  a sacrifice  for  one  desiring  to  lay  low  (his 
enemies) ; with  it  should  one  desiring  to  lay  low  sacrifice ; he  who  desires 
‘ May  I lay  low  the  rival  who  hates  me  ’,  should  sacrifice  with  this ; 
he  lays  him  low  indeed. 


' According  to  99®-  ^ the  four  days  have 

the  following  offerings,  (1)  cake  for 
Agni,  pap  for  Sarasvatl  ; (2)  cake  for 
Agni  and  Soma  with  the  Upan9uyaja, 
and  milk  for  Indra  ; (3)  cake  for  Agni, 
pap  for  Sarasvant ; (4)  cake  for  Indra 
and  Agni,  and  milk  mess  for  Mitra  and 
Varuna.  He  adds  the  vdjina  offerings  as 
in  the  Daksayana.  The  sacrifice  is  just 
mentioned  in  AB.  iii.  40.  9;  A9S.  ii.  14. 
11 ; Ap9S.  iii.  17.  12. 

iv.  6.  ‘ According  to  99®-  i^i.  10  the  point  of 
distinction  in  this  rite  is  the  combination 
of  the  new  and  full  moon  offerings  at  full 
moon  and  their  omission  in  toto  at  new 
moon.  Cf.  AB.  iii.  40.  7 ; A9S.  ii.  14. 


7-10  ; 9B.  ii.  4.  4.  4 ; xi.  1.  2 ; Ap9S.  iii. 
17.  12. 

iv.  7.  * According  to  99®-  10.  7 there  is  no 

distinction  in  thiscasefor the  Hotras com- 
pared with  the  normal  model.  AnartTya 
points  out  that  the  Anunirvapyas  are  to 
be  performed  in  this  case,  and  that  the 
rule  of  prakrti  and  vikara  which  usually 
holds  is  not  applicable  to  these  rites.  Cf. 
Ap9S.  iii.  17.  12.  The  mention  of 
9aunaka  is  probably  a piece  of  evidence 
for  the  later  date  of  the  KB.,  as  the 
family  appears  to  have  been  prominent 
in  the  late  Brahmana  epoch,  as  indicated 
by  the  citations  in  Vedic  Index,  ii.  396. 


iv.  8 — ] 


[368 


Special  Sacrijices 

iv.  8.  Next  * as  to  the  Vasistha  sacrifice.  He  who  means  to  proceed  with 
the  Vasistha  sacrifice  begins  on  the  new  moon  in  the  Phalgunis  (thinking) 
‘ The  full  moon  night  is  the  holy  power ; the  new  moon  night  is  the  lordly 
power ; this  sacrifice  is,  as  it  were,  the  lordly  power.  By  means  of  the 
lordly  power  let  me  overcome  my  foes.’  Vasistha  desired,  when  his  sons 
were  slain,  ‘ May  I be  propagated  with  offspring,  with  cattle,  may  I over- 
come the  Saudasas.’  He  saw  this  sacrificial  rite,  the  Vasistha  sacrifice  ; 
he  grasped  it  and  sacrificed  with  it;  having  sacrificed  with  it,  he  was 
propagated  with  offspring,  with  cattle;  he  overcame  the  Saudasas.  Verilj" 
thus  also  the  sacrificer,  in  that  he  sacrifices  with  the  Vasistha  sacrifice, 
is  propagated  with  offspring,  with  cattle ; he  overcomes  the  rivals  who 
hate  him. 

iv.  9.  Next^  as  to  the  Sakamprasthayya  sacrifice.  He  who  means  to 
proceed  with  the  Sakamprasthayya  begins  on  the  same  new  moon  night ; 
the  explanation  of  it  has  been  given.  It  is  a sacrifice  for  one  desiring 
pre-eminence,  desiring  heroism ; with  it  should  one  desiring  pre-eminence, 
desiring  heroism,  sacrifice.  In  that  together  they  move  forward,  together 
they  sacrifice,  together  they  eat,  therefore  is  it  called  Sakamprasthayya 
(moving  forward  together). 

iv  10.  Next  ^ as  to  the  Munyayana.  He  who  means  to  proceed  with  the 
Munyayana  begins  on  the  same  full  moon  night ; the  explanation  of  it  has 
been  given.  It  is  a sacrifice  for  one  desiring  all ; with  it  should  one  desiring 
all  sacrifice. 

iv.  11.  Next^  as  to  the  Turayana.  He  who  means  to  proceed  with  the 
Turayana  begins  on  the  same  full  moon  night ; the  explanation  of  this  has 
been  given.  It  is  a sacrifice  for  one  desiring  heaven ; with  it  should  one 


> According  to  ^9®-  ***•  offering 

follows  the  model  of  the  Sarvaseni 
sacrifice,  but  with  all  the  offerings  com- 
bined on  the  new  moon,  instead  of  the 
full  moon  as  in  that  case.  For  Vasistha 
and  the  death  of  his  sons  see  TS.  vii.  4. 
7.  1 ; Muir,  OST.  i.*  328 ; Macdonell  and 
Keith,  Vedic  Index,  ii.  276.  Cf.  Ap^S. 
iii.  17.  12. 

iv.  9.  * Like  the  ^aunaka  sacrifice  (iv.  7)  this 
is  discussed  in  99S.  iii.  10.  7 as  being  like 
the  new  and  full  moon  offerings. 

iv.  10.  ‘ According  to  95®-  U-  7-10  the 
sacrificer  sacrifices  to  Agni  and  Agni  and 
Visnu  every  time  save  at  the  Parvan,  i.e. 
the  new  and  full  moon  offering,  the  four 
monlhly  offering,s,  the  Ayana  (animal). 


and  the  Year  (Soma)  offerings.  Two 
different  Munyayanas  are  given  in  B9S. 
xvi.  30. 

iv.  11.  ' According  to  99®-  Hi® 

characteristics  of  this  Ayana  are  a cake 
for  Agni  and  Indra  and  a pap  for  the  All- 
gods. But  while  the  former  is  based  on 
the  full  moon  sacrifice,  the  latter  follows 
the  new  moon  as  its  model  and  includes 
the  imitation  of  the  Diksa  for  the  Soma 
sacrifice  in  the  use  of  a black  antelope's 
skin.  Both  are  to  last  a year,  99®-  *'*• 
11.  If).  Cf.  A9S.  ii.  14.  4-6.  For  the 
name  Weber  compares  Pin.  v.  1.  72,  and 
suggests  (7nd.  Stud.  ii.  312)  a possible 
relation  to  Tura  Kavaseya. 


360] 


[ — iv,  14 


The  Agrayana  Sacrijice 

desiring  heaven  sacrifice.  In  that  he  puts  on  a black  antelope’s  skin,  and 
the  black  antelope’s  skin  is  the  holy  power,  verily  thus  he  unites  the 
sacrifice  with  holy  power.  There  are  three  oblations;  these  worlds  arc 
three ; verily  thus  he  obtains  these  worlds. 

iv.  12.  Next  ^ as  to  the  Agrayana.  He  who  desires  proper  food  should 
sacrifice  with  the  Agrayana.  In  the  rains  w’hen  the  millet  harvest  has 
come,  he  gives  orders  to  pluck  millet.  The  new  moon  night  which  coincides 
with  that  time,  on  it  should  he  sacrifice  and  then  offer  this  .sacrifice.  If  he 
is  a full  moon  .sacrificer,  he  should  sacrifice  with  this  and  then  offer  the 
full  moon  sacrifice.  If  again  he  desires  “ a Nak.satra,  he  should  in  the  first 
half  of  the  month  look  out  for  a Nak.satra  and  offer  under  the  Naksatra^ 
which  he  desires.  There  are  seventeen  kindling  verses  in  this  sacrifice,  the 
butter  portions  contain  the  word  ‘ being  ’ ; the  invitatory  and  offering- 
verses  (of  the  Svistakrt  offering)  are  Viraj  verses®;  the  explanation  of 
that  has  been  given  ®.  There  is  a pap  for  Soma ; Soma  is  the  king  of  the 
plants ; thus  he  delights  him  with  his  own  subjects.  In  that  he  gives  the 
honey  drink,  it  is  because  this  is  the  sap  of  the  forest  things. 

iv.  13.  When^  spring  has  come  and  the  bamboo  seeds  are  ripe,  he  gives 
orders  to  pluck  bamboo  seeds.  Of  this  (sacrifice)  there  is  the  .same  time, 
the  same  model,  the  same  deity,  the  same  fee,  the  same  explanation.  Some 
perform  (the  offei'ing)  for  Agni,  or  Varuna,  or  Prajapati,  but  with  the  same 
model  and  the  same  explanation. 

iv.  14.  When^  the  rice  harvest  or  the  barley  harvest  has  come,  he  gives 
orders  to.pluck  (grains)  for  the  Agrayana  : of  this  (sacrifice)  there  is  the  same 
time,  the  same  model.  In  that  there  is  (a  cake)  on  twelve  potsherds  for 


* This  and  the  next  two  rites  are  dealt  with 

together  by  95^.  iii.  12  ; the  chief  rites 
are  beside  the  Soma  offering  of  fydmdka 
or  venuyavas,  in  the  case  of  the  vrihiyava 
form  a cake  for  Indra  and  Agni  or  Agni 
and  Indra,  a pap  for  the  All-gods,  and 
a cake  for  sky  and  earth,  these  last 
being  Upan9uyajas  ; 99®* 

B9S.  iii.  12  ; M9S.  i.  64.  Ap9S.  -d.  31. 
13  quotes  a different  practice  from  a 
Bahvrcabrahmana. 

* upepsei  is  preferable  to  Rs.  apepsei,  the  cor- 

ruption being  easy. 

® M inserts  kalydne,  but  this  looks  like  a mere 
gloss. 

* I.  e.  RV.  iv.  13.  4 (asi)  ; i.  91.  9 'sdnti). 

‘ I.  e.  RV.  vii.  1.  3 and  10. 

® See  KB.  i.  1.  There  is  a calf  as  the  fee  of 
the  Indra  and  Agni  offering  as  opposed 
47  [n.0.8.  le] 


to  the  honey  mixture  (dadhi  and  madhu) 
for  the  Soma  offering. 

iv.  13.  * To  this  account  99®-  “i-  adds 
nothing,  but  Anartlya  on  iii.  12.  10  cites 
this  passage. 

iv.  14.  * This  is  the  full  form  of  the  Agrayana 
where  rice  and  barley  are  offered  with 
three  oblations  for  Indra  and  Agni,  the 
All-gods  and  earth  and  sky,  and  with  a 
number  of  simpler  variants.  For  the 
various  forms  of  the  ritual  see  A.9S.  ii.  9 ; 
B9S.  iii.  12  ; Ap9S.  vi.  29,  30  ; Vait.  viii. 
4 ; Hillebrandt,  Rituallitteratur,  § 65.  The 
offering  is  not  so  much,  as  Lindner 
(^Fesigruss  an  Bohtlingk,  pp.  79  seq,')  suggests, 
a thank-offering,  as  an  offering  to  secure 
the  fruitfulness  of  the  new  crop  as  this 
Brahmana  shows  (Oldenberg,  Die  Religion 
des  Veda,  p.  305). 


iv.  14 — ] 


[370 


Special  Sacrifices 

Indra  and  Agni,  and  Indra  and  Agni  are  the  beginning  of  the  gods,  verily 
thus  at  the  beginning  he  delights  the  gods.  In  that  there  is  a pap  for 
the  All-gods,  and  the  All-gods  are  all  the  gods,  verily  (it  serves)  to  delight 
all  the  gods.  In  that  there  is  (a  cake)  on  one  potsherd  for  sky  and  earth, 
(it  is  because)  sky  and  earth  are  the  preparers  of  the  harvest,  and  earth 
is  a support,  and  by  the  flooding  yonder  (sky)  co-operates.^  In  that  he 
sacrifices  to  these  deities,  (it  is  because  he  thinks)  ‘ By  these  deities  shall 
I eat  food  made  calm.’  In  that  he  gives  an  ox  of  the  first  birth,  it  is 
because  this  is  a first  ceremony.  If  he  is  wearied  of  this  (sacrifice),^  he 
should  offer  the  oblation  of  the  full  or  the  new  moon,  with  the  new 
(plants)  ^ to  obtain  both.  Or  again  he  may  employ  the  oblations  at  the  full 
moon  or  the  new  moon  (sacrifice)  to  secure  the  presence  of  the  deities.  Or 
again  he  may  offer  in  the  morning  and  in  the  evening  the  Agnihotra  with 
barley  gruel  of  the  new  (plants),  to  obtain  both.  Or  again  having  cooked 
milk  in  a pot  on  the  Garhapatya  he  should  make  an  offering  of  the  new 
(plants)  in  the  Ahavaniya  to  the  gods  of  the  Agrayana,  with  Svistakrt  for 
a fourth  (saying)  ‘ToN.N.  hail.  To  N.N.  hail!’  to  secure  the  presence 
of  the  deities.  Or  again  having  made  the  Agnihotra  cow  to  eat  the  new 
(plants),  he  should  offer  in  the  morning  and  in  the  evening  the  Agnihotra 
with  its  milk,  to  obtain  both.  These  are  so  many  possibilities ; he  may 
offer  with  whichever  he  may  desire,  but  the  established  rule  is  that  of 
three  oblations.  Three  are  these  worlds;  verily  thus  be  obtains  these 
worlds. 


ADHYAYA  V 


The  Four-Monthly  Sacrifices 


The  Vaigvadeva 

V.  1.  Next  ^ as  to  the  four-monthly  sacrifices.  He  who  prepares  the 
four-monthly  sacrifices  begins  on  the  full  moon  night  in  the  Phalgunis. 


® odmandsam,  the  version  of  the  MSS.,  with  a 
variant  odmandsdv,  read  in  M,  in  the 
comm,  is  difficult  and  obscure.  The 
instr.  is  probably  to  be  understood  and 
reference  may  be  to  the  swelling  of  the 
grain,  but  dsdm  is  unexpected,  as  vrlhi 
and  yava  are  masculine.  The  gen.  with 
anuveda  is  not  unnatural  if  not  paralleled, 
dsdm  is,  however,  an  attempt  to  explain 
away  dsdv  which  has  been  misinter- 
preted. asau  is  the  sky  which  co-operates 


or  sympathizes  with  earth,  anuveda  being 
used  absolutely. 

* For  the  dative  see  Delbriick,  AUind.  Syni. 

p.  142.  The  Anand  ed.  has  Idydt. 

* navdndm  apparently  goes  with  kurvita  not 

ubhayasya  ; cf.  iii.  12.  14. 

* The  first  two  chapters  deal  with  theVai9va- 

deva,  the  first  of  the  four-monthly 
sacrifices ; then  the  next  two  with  the 
Varunaprnghasas,  the  second  ; then  the 
next  with  the  Sakamedhas,  the  last,  and 


371] 


[ — V.  2 


The  Vaigvadeva 


The  full  moon  night  is  the  Phalgunis  in  the  beginning  of  the  year  ; the  latter 
two  Phalgus  are  the  beginning,  the  two  former  the  end.  Just  as  the  two  ends 
of  what  is  round  may  unite,  so  these  two  ends  of  the  year  are  connected. 
In  that  he  sacrifices  with  the  Vai9vadeva  sacrifice  on  the  full  moon  night 
in  the  Phalgunis,  verily  thus  at  the  beginning  he  delights  the  year.  Again 
the  four-monthly  sacrifices  are  sacrifices  of  healing;  therefore  are  they 
performed  in  the  joinings  of  the  seasons,  for  in  the  joinings  of  the  seasons 
pain  is  born.  There  are  eight  oblations,  the  oblations  of  four  full  moon  days 
amount  to  eight;  the  Vai9vadeva  is  a compound  of  four  full  moon  days. 
In  that  Agni  is  kindled,  it  is  because  the  Vai9vadeva  is  propagation  ; there- 
foi'e  he  generates  this  divine  embryo.  As  to  there  being  seventeen  kindling 
verses,  the  butter  portions  containing  the  word  ‘ being  ’,  the  invitatory  and 
ottering  verses  being  Viraj  verses,  the  explanation  of  that  has  been  given.* 
In  that  there  are  nine  fore-otterings  and  nine  after-offerings,*  eight  obla- 
tions and  the  ottering  for  the  steeds  as  the  ninth,  thus  he  obtains  the 
brilliance  of  the  Naksatras. 

V.  2.  In  ^ that  he  sacrifices  to  Agni  and  Soma  first  of  the  deities,  it  is 
because  these  are  the  deities  of  the  new  and  full  moon  sacrifices ; therefore 
to  them  first  he  sacrifices.  In  that  he  sacrifices  to  Savitr,  and  Savitr  is 
lord  of  instigations,  (it  serves)  for  the  creation  of  instigation  by  Savitr. 
In  that  he  sacrifices  to  Sarasvati,  and  Sarasvati  is  speech,  verily  thus  he 
delights  speech.  In  that  he  sacrifices  to  Pusan  and  Pu.san  is  he  who 
yonder  gives  heat,  verily  thus  he  delights  him.  In  that  he  sacrifices  to  the 
Maruts  as  impetuous,  and  the  Maruts  as  impetuous  are  terrible,  verily  thus 
he  makes  healing.  In  that  there  is  a milk  mess  for  the  All-gods,  and  the 
All-gods  are  all  these  gods,  verily  (it  serves)  to  delight  all  the  gods. 
In  that  there  is  (a  cake)  on  one  potsherd  for  the  sky  and  earth,  and  sky 
and  earth  are  supports,  verily  (it  serves)  for  support.  In  that  he  gives 
an  ox  of  the  first  birth,  it  is  because  that  is  a first  ceremony.  In  that 
before  or  after  the  (^amyuvaka,  he  sacrifices  to  the  steeds  uninvited,  and  the 
steeds  are  the  horses  of  the  gods,  verily  thus  he  delights  these  steeds. 


eight  to  ten  with  the  ^unaslrlya  rite 
which  is  connected  with  these  sacrifices. 
The  AB.  has  nothing  to  correspond,  but 
the  rites  are  explained  in  the  Yajur 
texts,  TS.  i.  8.  2-7  ; KS.  ix.  4-7  ; xv.  2 ; 
KapS.  viii.  7-11  ; MS.  i.  10.  1-4  ; ii.  6.  3 ; 
VS.  iii.  44-61 ; ix.  35-8  ; QB.  ii.  5 and  6. 
For  the  ritual  see  A^S.  ii.  15-20  ; 99®* 
iii.  13-18  J B9S.  v ; M9S.  i.  7 and  8 ; v. 
1.  3,  4 ; Ap9S.  viii  ; K9S.  v ; Vait.  viii. 
8 seq.  ; Hillebrandt,  Bituallitteratur,  § 64  ; 
Eggeling,  SBE.  xii.  383  seq.  For  PhalgunI 


as  the  beginning  of  the  year  cf.  Hopkins, 
JAOS.  xxiv.  20  ; Macdonell  and  Keith, 
Vedic  Index,  i.  424  seq. 

2 See  i.  1. 

® I.  e.  four  more  between  the  fourth  and  the 
fifth,  and  six  between  first  and  second, 
99s.  iii.  13.  19  seq. 

1 The  oflerings  here  are  enumerated  in  99®‘ 
iii.  13.  6-11  ; the  vdjina  offering  is 
described  in  iii.  8.  20-27  in  connexion 
with  the  Dak^yana. 


V.  2 — ] 


[372 


The  Four-Monthly  Sacrifices 

Therefore  the  gods  with  their  horses  become  delighted.  Now  the  steeds  are 
also  the  seasons  ; verily  thus  he  delights  the  seasons.  In  that  he  sacrifices 
afterwards  with  the  full  moon  oflfering,  thus  by  him  in  the  first  half  ^ of 
the  month  is  the  Vai9vadeva  offered. 


The  Varunapraghdsas 

V.  3.  By  1 means  of  the  Vai9vadeva  sacrifice  Prajapati  created  offspring ; 
they,  being  created,  not  bbrn,  ate  the  barley  of  Varuna;  Varuna  grasped 
them  with  Varuna’s  nooses.  The  offspring  having  gone  ran  up  to  their 
father  Prajapati,  ‘ Do  thou  devise  that  sacrificial  rite  by  which  we  may 
sacrifice  and  be  set  free  from  the  nooses  of  Varuna,  from  all  ill.’  Then 
Prajapati  saw  this  sacrificial  rite,  the  Varunapraghasas ; he  grasped  it,  and 
sacrificed  with  it;  having  sacrificed  with  it  he  delighted  Varuna;  Varuna 
being  delighted,  freed  offspring  from  the  nooses  of  Varuna  and  from  all 
evil.  From  the  nooses  of  Varuna  and  from  all  evil  are  freed  the  offspring 
of  him  who  knowing  thus  sacrifices  with  the  Praghasas.  In  that  they 
bring  forward  the  fire,  verily  thus  do  they  bring  forward  yonder  fire  which 
they  kindle  at  the  Vai9vadeva.  In  that  the  fire  is  kindled,  the  explanation 
of  that  has  been  given.  In  that  there  are  seventeen  kindling  verses,  the 
butter  portions  contain  the  word  ‘ being  ’ and  the  invitatory  and  oflfering 
verses  are  Viraj  verses,  the  explanation  of  that  has  been  given.  In  that 
there  are  nine  fore-offerings  and  nine  after-offerings,  and  nine  oblations, 
thus  he  obtains  the  brilliance  of  the  Naksatras;  the  five  accompanjdng 
oblations  ending  with  that  to  Pusan  are  the  same  ; the  explanation  of  them 
has  been  given. 

V.  4.  In  that  there  is  (a  cake)  on  twelve  potsherds  for  Indra  and  Agni, 
and  Indra  and  Agni  are  supports,  verily  (it  serves)  for  support.  Indra  is  in 
the  middle  ; therefore  to  him  in  the  middle  he  sacrifices.  In  that  there  is  a 
milk  mess  for  Varuna,  (it  is  because)  Varuna  is  Indra,  and  he  has  milk  as 
his  portion;  therefore  there  is  a milk  mess  for  Varuna.  In  that  there 
is  a milk  mess  for  the  Maruts,  (it  is  because)  the  Maruts  are  situated  in  the 
waters ; therefore  with  milk  he  sacrifices  to  them,  for  milk  is  the  waters. 
Moreover  the  Maruts  are  Indra’s,  milk  is  Indra’s ; therefore  is  there  a milk 
me.ss  for  the  Maruts.  In  that  there  is  (a  cake)  on  one  potsherd  for  Ka, 


2 This  clearly  shows  that  the  full  moon  for  ‘ For  the  offerings  here  and  in  v.  4 see  99®- 
this  part  of  the  Brahmana  was  in  the  iii.  14.  The  two  fires  aro  taken  forward 

middle  of  the  month  ; yet  in  v.  1 the  full  from  the  Ahavaniya  and  there  is  an 

moon  begins  the  year,  one  of  the  many  in-  offering  to  Varuna  at  the  closing  bath, 

consequences  of  the  Brahuianas.  So  iv.  4. 


The  Sakamedhas 


[ — V.  5 


373] 

and  Ka  is  Prajapati,  verily  thus  he  delights  him ; moreover  the  word  Ka 
is  a name  of  happiness;  verily  thus  he  confers  happiness  upon  himself. 
In  that  he  gives  two  pairing  cattle,  that  is  the  symbol  of  propagation.  In 
that  he  sacrifices  to  the  steeds,  the  explanation  of  that  has  been  given. 
In  that  he  sacrifices  to  Varuna  in  the  waters,  verily  thus  he  delights  him  in 
his  own  home.  In  that  afterwards  he  sacrifices  with  the  full  moon 
saci  ifice,  thus  in  the  first  half  of  the  month  does  he  sacrifice  with  the 
Varunapragh^as. 


The  Sakamedhas 

\\  5.  The  ^ Sakamedhas  are  a sacrificial  rite  for  Indra.  Just  as  a great 
king  placing  in  front  the  advance  guard  of  his  army,  pursues  his  way  in 
safety,  verily  so  does  he  sacrifice  in  front  to  the  gods.  Just  as  there  is 
that  Mahavrata  in  the  Soma  sacrifice,  even  so  is  this  a Mahavrata  in  the 
Isti  sacrifice.  In  that  he  offers  to  Agni  of  the  front  first  of  the  deities,  and 
Agni  is  the  beginning  of  the  gods,  thus  at  the  beginning  he  delights  the  gods. 
In  that  at  midday  he  sacrifices  to  the  Maruts,  the  heaters,  (it  is  because)  it 
is  hot  at  midday  ; therefore  at  the  midday  he  sacrifices  to  the  Maruts,  the 
heaters.  Moreover,  the  Maruts  are  Indra’s,  the  midday  is  Indra’s ; there- 
fore at  the  midday  he  sacrifices  to  the  Maruts,  the  heaters.  In  that  in  the 
evening  they  proceed  with  the  householder’s  sacrifice  and  the  householder’s 
sacrifice  is  a rite  for  prosperity,  and  prosperity  is  in  the  evening,  therefore  he 
offers  the  butter  portions  with  the  word  ‘prosperity’;^  verily  thus  he  makes 
the  sacrificer  to  prosper.  In  that  in  the  morning  they  proceed  with  a full 
ladle,  verily  thus  he  unites  the  ceremony  in  the  morning  with  the  ceremony 
on  the  previous  day.  In  that  he  sacrifices  to  the  Maruts,  the  playful,  and 
the  Maruts,  the  playful,  are  Indra’s,  therefore  he  sacrifices  to  them  in 
conjunction  with  Indra.  In  that  they  bring  forward  the  fire,  that  it  is 
kindled,  the  explanation  of  that  has  been  given.  In  that  there  are  seventeen 
kindling  verses,  the  butter  portions  contain  the  word  ‘ being  ’,  and  the 
invitatory  and  ofifering  verses  (of  the  Svi.stakrt)  are  Viraj  verses,  the 
explanation  of  that  has  been  given.-’  In  that  there  are  nine  fore-offerings, 
nine  after-offerings,  eight  oblations  and  the  Svistakrt  as  ninth,  thus  he 
obtains  the  brilliance  of  the  Nak.satras.  The  six  accompanying  oblations 
ending  with]  that  to  Indra  and  Agni  are  the  same,  the  explanation  of  them 

* 99®-  gives  the  offerings  thus  referred  * Viz.  RV.  i.  1.  3 (posam)  and  91.  12  (putti- 

to.  Only  one  fire  is  taken  fortli,  and  vdrdkayiah).  The  offering  is  to  the  Maruts 

there  is  no  vajina  offering  or  final  bath  as  householders  {grhamedhinah). 

as  in  the  Varunapraghasas,  and  the  fee  * KB.  i.  1 ; v.  1. 
is  only  a bull. 


V,  5 — ] 


[374 


The  Four-Monthly  Sacrifices 


has  been  given. ^ In  that  he  sacrifices  at  the  end  to  Mahendra,  (it  is 
because)  the  leader  ® occupies  the  end ; therefore  at  the  end  he  sacrifices  to 
him.  In  that  there  is  (a  cake)  on  one  potsherd  for  Vi^vakarinan,  and  he 
yonder  that  gives  heat  is  Vi5vakarman,  verily  thus  he  delights  him.  In 
that  he  gives  a bull,  (it  is)  because  the  sacrificial  rite  is  Indra’s. 

V.  6.  In  ^ that  in  the  afternoon  they  proceed  with  the  sacrifice  to  the 
fathers,  (it  is  because)  the  fathers  have  the  waning  as  their  portion ; 
therefore  in  the  afternoon  they  proceed  with  the  sacrifice  to  the  fathers. 

They  say  ‘ Seeing  that  the  fathers  have  the  second  half  as  their  portion, 

then  why  do  they  sacrifice  to  them  on  the  first  half  (of  the  month)  ? ’ The 
fathers  are  connected  with  the  gods ; therefore  they  sacrifice  to  them  on 
the  first  half  of  the  month.  In  that  he  recites  one  kindling  verse  only 
it  is  because  the  fathers  are  one  (offering)  as  it  were,  therefore  he  recites 
one  kindling  verse  only.  It  is  an  Anustubh  verse  ; the  Anustubh  is  speech  ; 
the  fathers  are  turned  away ; verily  thus  with  the  Anustubh  as  speech  he 
causes  them  to  come.  In  that  he  does  not  recite  the  Rsi  descent  of  the 

sacrificer,  (it  is  because  he  thinks)  ‘ Let  me  not  place  the  saci’ificer  in  the 

fire  ’.  He  recites  this  Nigada  ; the  explanation  of  it  has  been  given.®  In 
that  he  invites  Soma  with  the  fathers,  or  the  fathers  with  Soma,  the  fathers 
sitting  on  this  strew,  and  the  fathers  made  ready  by  Agni  (it  is  because) 
the  fathers  are  connected  with  the  gods ; therefore  he  unites  them.  In  that 
he  invites  Agni,  bearer  of  the  oblations,  (it  is  because)  the  fathers  are 
Svistakrt’s ; therefore  he  invites  him.  Some  do  not  invite  his  greatness, 
saying  ‘ This  is  the  greatness  of  the  sacrificer  ’ ; but  the  rule  is  ‘ He  should 
invite  ’,  for  it  is  the  greatness  of  Agni. 

V.  7.  In  ® that  from  the  fore-offerings  and  the  after-offerings  he  leaves 
out  the  two  for  the  strew,  (it  is  because  he  thinks)  ‘ The  strew  is  offspring ; 
let  me  not  cast  offspring  in  the  fire.’  They  are  six  ; the  seasons  are  six ; 
the  fathers  are  the  seasons ; verily  thus  he  delights  the  fathers.  In  that 
he  offers  the  butter  portions  ® with  the  word  ‘ living  verilj'^  thus  he  causes 
the  sacrificer  to  live.  In  that  there  are  three  ® for  each  oblation,  (it  is  because) 
there  are  three  oblations,  and  he  cuts  off  from  them  together;  therefore 


* Tliat  is  the  five  of  the  Vai9vadeva  (KB.  v.  2) 
and  the  Indra  and  Agni  offering  of  the 
Varunapraghasas. 

® For  the  p-esthin  see  Vedic  Index,  ii.  262,  40.3. 

’ Tlie  ritual  of  the  offering  to  the  Pitrs  is 
given  liy  99®-  I®-  offerings  are 

not  eaten  but  smelt  and  then  given  to 
the  fathers. 

2 Vie.  KV.  X.  16.  12. 

8 See  KB.  iii.  2. 

‘ iii  here  is  probably  not  merely  enumerative, 


but  is  a quotation  of  the  actu.al  words  of 
invitation  preceded  by  d ta/to. 

V.  7. ' This  chapter  completes  the  Sakamedhas; 
the  two  offerings  to  the  straw  are 
omitted,  reducing  the  fore-offerings  to 
four  and  the  after-offerings  to  two  ; see 
99^^-  17. 

8 I.  e.  RV.  i.  79.  9;  91.  7. 

8 Three  for  each  set  of  offering,  viz.  two 
Puronuvakyas  and  one  YajyS,  see  99*^* 
iii.  16.  4-9. 


The  Sakamedhas 


[ — V.  8 


375] 


tliere  are  three  for  each  oblation.  Moreover  thus  he  discriminates  the  rite 
for  the  fathers  from  the  rite  for  the  gods.  Now  tlie  fathers  are  at  a great 
distance ; verily  he  summons  them  with  the  first,  brings  them  with  the 
second,  and  otters  with  the  third.  In  that  he  sacrifices  at  the  end  to  Agni, 
bearer  of  the  oblation,  (it  is  because)  the  fathers  are  Svi.stakrt’s ; therefore 
he  sacrifices  to  him  at  the  end.  In  that  after  invoking  the  sacrificial  food 
and  smelling  it  they  do  not  eat  it,  (it  is  because  they  think)  ‘ The  sacrificial 
food  is  cattle  ; let  us  not  cast  the  sacrificer’s  cattle  in  the  fire  ’.  In  that 
the  Adhvaryu  gives  to  the  fathers,  verily  thus  he  deliglits  the  fathers. 
In  that  they  cleanse  themselves  (in  the  place)  where  the  filters  are,  and  the 
waters  are  healing  and  medicine,  verily  thus  at  the  end  in  the  sacrifice  are 
healing  and  medicine  produced.  In  that  they  mutter  the  Rc,  verily  thus 
they  produce  a benediction.  In  that  having  gone  north  they  reverence 
the  Garhapatya  and  the  Ahavaniya,  verily  thus  having  given  delight,  they 
declare  at  the  end  their  purpose  to  the  gods.  Moreover  the  sacrifice  to  the 
fathers  is  terminated  in  the  south;  verily  thus  they  make  it  terminated 
in  the  north.  In  that  having  gone  eastwards  * they  reverence  the  sun,  and 
the  sun  is  the  world  of  the  gods,  and  the  fathers  are  the  world  of  the 
fathers,  verily  thus  they  ascend  from  the  world  of  the  fathers  to  the  world 
of  the  eods.  In  that  in  the  Suktavaka  he  does  not  mention  the  name  of 

o 

the  sacrificer,  (it  is  because  he  thinks)  ‘ Let  me  not  cast  the  sacrificer  in  the 
fire.’  In  that  they  do  not  perform  the  ottering  to  the  wives  with  (the  gods), 
(it  is  because  they  think)  ‘ Let  us  not  cast  the  wives  in  the  fire.’  In  that 
having  gone  north  they  perform  the  offerings  to  Tryambaka  ®,  verily  thus 
they  delight  Rudra  in  his  own  quarter.  Moreover,  the  sacrifice  to  the 
fathers  is  terminated  in  the  south;  verily  thus  they  make  it  terminated 
in  the  north.  In  that  at  the  end  having  sacrificed  he  sacrifices  with  an 
Isti,  (it  is  because)  the  Sakamedlias  terminate  in  that ; therefore  at  the  end 
having  sacrificed  he  sacrifices  with  an  Lsti.  In  that  afterwards  he  sacrifices 
with  the  full  moon  offering,  thus  in  the  first  half  of  the  month  he  sacrifices 
with  the  Sakamedhas. 

V.  8.  He  ^ obtains  the  thirteenth  month  in  that  he  sacrifices  with  the 


* prdnca(h)  seems  almost  inevitable  as  a cor- 

rection of  prdncam  and  so  the  Anand  ed. 
(cf.  Vaii.  vii.  13  with  Caland’s  note), 
and  it  is  actually  read  in  M,  though 
Lindner  ignores  it. 

° The  offerings  to  Ti-yambaka  are  described 
in  full  detail  in  Ap^S.  viii.  18  ; B^S.  v. 
16,  17. 

* This  chapter  gives  the  ritual  of  the  ^unasiri- 

ya  rite  which  is  described  in  99^.  iii.  18. 


It  may  be  treated  either  as  a Vai9vadava 
modification  or  as  merely  a modification 
of  the  full  moon  sacrifice,  and  its  charac- 
teristics are  the  offerings  to  ^iniasirau, 
to  Vayu  and  to  Sur}‘a. 
apparently  the  ploughshare  (funa)  and 
the  plough  {slra) ; see  Macdonell,  Vedic 
Mythology,  p.  155.  Cf.  Weber,  Naxaira, 
ii.  334. 


V.  8—] 


The  Four-Monthly  Sacrifices 


[376 


([)unaslrya  sacrifice ; so  great  is  the  year  as  the  thirteenth  month ; in 
that  there  is  the  thirteenth  month,  verily  thus  here  is  the  whole  year 
obtained.  If  the  fire  is  kindled,  the  model  is  the  framework  of  the 
Vai9vadeva;  if  it  is  not  kindled,  then  the  model  is  the  full  moon  sacrifice ; 
the  full  moon  sacrifice  is  a support ; verily  (it  serves)  for  support.  In  that 
the  fire  is  kindled,  the  explanation  of  that  has  been  given.  In  that  there 
are  seventeen  kindling  verses,  the  butter  portions  contain  the  word  ‘ being 
and  the  invitatory  and  ofiering  verses  are  Viraj  verses,  the  explanation  of 
that  has  been  given.  In  that  there  are  nine  fore-offerings,  nine  after- 
offerings,  eight  oblations  and  the  Svistakrt  as  the  ninth,  thus  he  attains 
the  brilliance  of  the  Naksatras.  The  five  accompanying  oblations  ending 
with  that  for  Pusan  are  the  same ; the  explanation  of  them  has  been  given. 
In  that  he  sacrifices  to  Qunasirau,  and  Qunasirau  are  healing  and  medicine, 
verily  thus  at  the  end  in  the  sacrifice  are  healing  and  medicine  produced. 
In  that  he  sacrifices  to  Vayu,  and  Vayu  is  breath,  verily  thus  he  delights 
breath.  In  that  there  is  (a  cake)  on  one  potsherd  for  Surya,  and  he  yonder 
that  gives  heat  is  Surya,  verily  thus  he  delights  him.  In  that  the  sacrificial 
fee  is  a white  (cow  ^),  verily  thus  he  delights  him ; verily  thus  is  his  form 
produced. 

V.  9.  In  ^ that  they  perform  the  expiations  and  the  substitutions,  in  that 
they  offer  the  libations,  verily  thus  do  they  produce  a benediction,  for  the 
healing  of  the  sacrifice  and  the  medicine  of  the  sacrificer. 

V.  10.  In  that  they  lay  to  rest  the  sacrificer  with  his  own  fires  b and  the 
fires  are  a chariot  of  the  gods,  verily  thus  they  lay  him  to  rest  on  a chariot 
of  the  gods ; he  with  this  chariot  of  the  gods  goes  to  the  world  of  heaven, 
where  is  the  world  of  those  who  do  good.^ 


* This  is  an  interesting  case  of  the  Sutra  not 

following  the  Brahmana,  as  the  cow  is 
only  optional  there,  the  ox  being  specified 
first. 

* 99®-  ^ explains  that  expiations 

are  in  the  case  of  disregard  of  rules,  and 
substitutions  in  the  absence  of  the  proper 
material.  The  expiatory  verses  are  given 


with  directions  for  the  libations  in  iii. 
19.  3-8,  and  in  20  much  regarding  sub- 
stitutes. 

V.  10.  * There  is  a reference  to  this  topic  in 
AB.  vii.  2.  He  is  burnt  with  his  sacred 
fires. 

* The  last  words  make  a Tristubh  and  the 
phrase  is  clearly  poetic. 


377] 


Tlie  Brahman  Pmest 


[ — vi.  3 


ADHYAYA  VI 


The  Brahman  Priest. 


The  Creative  Activity  of  Prajdpati. 


vi,  1 . Prajapati,  being  desirous  of  propagation,  underwent  penance ; from 
him  when  heated  were  born  five,  Agni,  Vayu,  Aditya,  Candramas,  and 
Usas  as  fifth.  He  said  to  them,  ‘ Do  ye  also  practise  fervour.’  They  conse- 
crated themselves;  then  when  they  had  consecrated  themselves  and  had 
acquired  fervour,  Usas,  offspring  of  Prajapati,  taking  the  form  of  an 
Apsaras,  came  out  in  front  of  them  ; to  her  their  minds  inclined ; they 
poured  out  seed ; they  went  to  Prajapati,  their  father,  and  said,  ‘ We  have 
poured  out  seed;  let  it  not  remain  here^’.  Prajapati  made  a golden  bowl, 
an  arrow  breadth  in  height  and  similar  in  breadth  ; in  it  he  poured  the  seed  ; 
then  arose  he  of  a thousand  eyes,  of  a thousand  feet,  with  a thousand 
fitted  (arrows). 

vi.  2.  He  grasped  ^ his  father  Prajapati ; he  said  to  him,  ‘ Why  dost  thou 
grasp  me?’  He  replied,  ‘Give  me  a name,  for  without  a name  assigned 
I shall  not  eat  food  here.’  He  answered,  ‘ Thou  art  Bhava.’  Since  the 
waters  are  Bhava,  thereby  Bhava  harms  him  not,  nor  his  offspring,  nor 
his  cattle,  nor  any  one  claiming  to  be  his.  He  who  hates  him  becomes 
worse,  not  he  who  knows  thus ; his  vow  is  ‘ A wet  garment  should  one 
wear.’ 

vi.  3.  A second  time  he  grasped  him  ; he  said  to  him,  ‘ Why  dost  thou 
grasp  me  ? ’ He  replied,  ‘ Give  me  a second  name,  for  with  one  name  only 
I shall  not  eat  food  here.’  He  answered,  ‘ Thou  art  Qarva.’  Since  the  fire 
is  Qarva,  thereby  Qarva  harms  him  not,  nor  his  offspring,  nor  his  cattle 
nor  any  one  claiming  to  be  his.  He  who  hates  him  becomes  worse,  not  he 
who  knows  thus.  His  vow  is  ‘ All  {sarva  one  should  not  eat  ^.’ 


> Chapters  1-9  give  unimportant  legends  of 
Prajapati. 

* amuya  bhiit  thus  means  ‘ be  lost  ’,  but  not 
directly,  asicdmaha  in  Lindner’s  ed.  is 
read  in  the  Anand.  ed.  as  asincdma  ha. 
The  form  is,  of  course,  not  correct,  and 
is  presumably  a blunder.  In  any  event 
the  aorist  is  essential.  M reads  reiova 
asicdmakai ; this  suggests  reto  vd  asicdmahi 
(with  lengthening  of  -i  in  prolongation 
misunderstood)  which  is  obviously  better, 
and  which  Lindner  has  overlooked. 

.18  [h.O.8  .2«] 


vi.  2.  * abhydyachat  is  rather  odd  and  abhydga- 
chat  is  an  obvious  correction,  but  hardly 
necessary  ; M has  the  former  reading, 
vi.  3.  ’ The  play  of  words  on  ^arva  and  Sarva 
is  obvious,  and  early  evidence  for  that 
similarity  in  sound  which  accounts  for  the 
constant  doubt  as  to  the  real  first  letter 
of  many  words  in  Sanskrit  lexicography 
(cf.  Wackernagel,  Altind.  Gramm,  i. 
226  seq.). 

“ ndijmydd  is  the  obvious  reading  and  is  in  M. 
ndpdydt  in  Lindner  is  a mere  misprint. 


The  Brahman  Priest 


vi.  4 — ] 


[378 


vi.  4.  A third  time  he  grasped  him ; he  said  to  him,'  Why  dost  thou  grasp 
me  ? ’ He  replied,  ‘ Give  me  a third  name,  for  with  two  names  only  I shall 
not  eat  food  here.  He  answered,  ‘ Thou  art  the  lord  of  cattle.’  Since  Vayu 
is  the  lord  of  cattle,  the  lord  of  cattle  harms  him  not,  nor  his  offspring,  nor 
his  cattle,  nor  any  one  claiming  to  be  his.  He  who  hates  him  becomes 
worse,  not  he  who  knows  thus.  His  vow  is  ‘ One  should  not  speak  ill  of 
a Brahman.^  ’ 

vi.  5.  A fourth  time  he  grasped  him ; he  said  to  him,  ‘ Why  dost  thou 
grasp  me  V He  replied,  ‘ Give  me  a fourth  name,  for  with  three  names 
only  I shall  not  eat  food  here.’  He  answered,  ‘ Thou  art  the  dread  god.’ 
Since  the  plants  and  trees  are  the  dread  god,  thereby  the  dread  god  harms 
him  not,  nor  his  offspring,  nor  his  cattle,  nor  any  one  claiming  to  be  his- 
He  who  hates  him  becomes  worse,  not  he  who  knows  thus.  His  vow  is 
‘ One  should  not  look  at  the  cavity  of  a woman.’ 

vi.  6.  A fifth  time  he  grasped  him ; he  said  to  him,  ‘ Why  dost  thou  grasp 
me  ? ’ He  replied,  ‘ Give  me  a fifth  name,  for  with  four  names  only  I shall 
not  eat  food  here.’  He  answered,  ‘ Thou  art  the  great  god.’  Since  the  sun 
is  the  great  god,  thereby  the  great  god  harms  him  not,  nor  his  offspring, 
nor  his  cattle,  nor  any  one  claiming  to  be  his.  He  who  hates  him  becomes 
worse,  not  he  who  knows  thus.  His  vow  is  ‘ One  should  not  look  at  him 
on  his  rising  or  on  his  setting.’ 

vi.  7.  A sixth  time  he  grasped  him ; he  said  to  him,  ‘ Why  doest  thou  grasp 
me  ? ’ He  replied,  ‘ Give  me  a sixth  name,  for  with  five  names  only  I shall 
not  eat  food  here.’  He  answered,  ‘Thou  art  Eudra.’  Since  the  moon  is 
Rudra,  thereby  Rudra  harms  him  not,  nor  his  offspring,  nor  his  cattle,  nor 
any  one  claiming  to  be  his.  He  who  hates  him  becomes  worse,  not  he  who 
knows  thus.  His  vow  is  ‘ What  is  deformed  one  should  not  eat,  nor  the 
narrow.’ 

vi.  8.  A seventh  time  he  grasped  him ; he  said  to  him,  ‘ Why  dost  thou 
grasp  me  ? ’ He  replied,  ‘ Give  me  a seventh  name,  for  with  six  names  only 
I shall  not  eat  food  here.’  He  answered,  ‘ Thou  art  I^ana.’  Since  food  is 
i^ana,  thereby  l9ana  harms  him  not,  nor  his  offspring,  nor  his  cattle,  nor 
any  one  claiming  to  be  his.  He  who  hates  him  becomes  worse,  not  he  who 
knows  thus.  His  vow  is  ‘ One  should  not  repulse  one  who  desires  food  only.’ 
vi.  9.  An  eighth  time  he  grasped  him  ; he  said  to  him,  ‘ Why  dost  thou 
grasp  me  ? ’ He  replied,  ‘ Give  me  an  eighth  name,  for  with  seven  names 
only  I shall  not  eat  food  here.’  He  answered,  ‘ Thou  art  the  thunderbolt.’ 
Since  Indra  is  the  thunderbolt,  thereby  the  thunderbolt  harms  him  not,  nor 
his  offspring,  nor  his  cattle,  nor  any  one  claiming  to  be  his.  He  who  hates 

1 parivndet  presumably  has  the  full  sense  of  merely  ‘speak  about’,  brahmanam  is  prob, 
‘speak  ill  of’  or  perhaps  ‘revile’,  not  masc.  but  the  neut.  is  possible. 


[ — vi.  1 1 


379]  Lejends  of  Frajdpati 

him  becomes  worse,  not  he  who  knows  thus.  His  vow  is  ‘ Let  him  speak 
truth  only,  and  let  him  bear  gold.’  This  is  the  great  god  of  eight  names, 
distributed  eightfold ; up  to  the  eighth  generation  his  offspring  eats  food ; 
ever  more  brilliant  is  a son  bom  in  the  offspring  of  him  who  knows  thus. 


The  Function  of  the  Brahman  Pmest. 

vi.  10.  Prajapati  practised  fervour;  he,  having  practised  fervour, 
developed  from  his  expiration  this  world,  from  his  inspiration  the  world  of 
the  atmosphere,  from  his  cross-breathing  yonder  world.  He  practised 
fervour  over  these  three  worlds  ; from  this  world  he  created  Agni,  from  the 
world  of  the  atmosphere  Vayu,  from  the  sky  Aditya.  He  practised  fervour 
over  these  three  lights ; from  Agni  he  created  the  Rc  verses,  from  Vayu  the 
Yajus  formulae,  from  Aditya  the  Samans.  He  practised  fervour  over  the 
threefold  lore ; he  stretched  out  the  sacrifice ; he  recited  with  the  Rc,  he 
proceeded  with  the  Yajus,  he  sang  with  the  Saman.  He  developed  the  sap 
of  the  brilliance  of  this  threefold  lore,  for  the  healing  of  these  Vedas; 
he  developed  hhuh  of  the  Res,  bhuvah  of  the  Yajuses,  and  svar  of  the 
Samans.^  On  the  south  side  of  Ka  was  the  Brahman,  the  sacrifice  of  Ka 
ended  as  broader  to  the  south  and  sloping  to  the  north ; his  sacrifice  ends 
as  broader  to  the  south  and  sloping  to  the  north,  whose  is  a Brahman  who 
knows  thus. 

vi.  11.  They^  say  ‘Since  it  is  by  the  Rc  that  the  Hotr  becomes  Hotr, 
by  the  Yajus  that  the  Adhvaryu  becomes  Adhvaryu,  by  the  Saman  that  the 
Udgatr  becomes  Udgatr,  by  what  does  the  Brahman  become  Brahman  ? ’ 
That  sap  of  brilliance  which  he  developed  from  the  threefold  lore,  by  that 
the  Brahman  becomes  Brahman.  They  say  ‘ What  should  he  know  and 
what  his  metre  whom  he  should  choose  as  Brahman  1 ’ ‘ An  Adhvaryu 

some  say,  ‘ he  knows  the  places  for  moving  about.’  ‘ A Chandoga,’  some 
say,  ‘ so  are  his  Haviryajnas  ^ performed  with  the  three  V edas.’  ‘ A Bahvrea  ’ 
is  however  the  rule,  ‘ The  other  two  Vedas  are  attendants  of  that  (the 


* In  iii.  21.  1-6  it  is  explained  that  the 

Brahman  priest  offers  the  expiations  at 
all  Istis,  the  animal  and  the  Soma  sacri- 
fices and  the  expiations  for  the  faults  in 
the  three  Vedas  are  given  as  above.  Cf. 
A^S.  i.  12.  In  AB.  v.  32-34  there  is 
some  parallel  material ; see  also  L^S.  iv. 
9.  1-v.  12.  25  : K^S.  xi.  1. 1 seq. ; xxv.  14. 
35  ; Weber,  Ind.  Stud.  x.  136. 

* Kena  and  Kasya  are  presumably  as  less 


obvious  the  correct  reading,  as  referring 
to  Prajapati,  not  as  the  interrogative. 

vi.  11.  ^ This  chapter  is  important  in  its 
support  of  the  Brahman  and  its  assigning 
of  him  to  the  Bahvreas.  Cf.  Bloomfield, 
Atharvaveda,  pp.  29  seq.  For  the  relation 
of  the  Vedas  cf.  Max  Muller,  Anc.  Sansk. 
Lit,  p.  457 ; Muir,  OST.  ii.*  192. 

“ I.  e.  the  Saman  is  thus  introduced  indirectly 
into  the  Haviryajnas. 


vi.  11 — ] 


The  Brahman  Priest 


[380 


Rgveda),  and  on  it  very  many  Hotr’s  functions  ® depend.’  With  Res  the 
cups  are  drawn,  to  Res  the  Samans  are  sung;  therefore  should  he  he 
a Bahvrea.  They  say,  ‘How  much  of  the  sacrifice  does  the  Brahman 
perform  ? How  much  the  other  priests  ? ’ ‘A  half  ’ should  he  reply. 
There  are  two  tracks  of  the  sacrifice ; one  is  performed  with  speech,  the 
other  with  the  mind ; that  which  is  performed  with  speech  the  other 
priests  do ; that  which  (is  performed)  with  the  mind,  the  Brahman  does ; 
therefore  so  long  as  they  perform  with  the  Rc,  the  Yajus,  the  Saman, 
so  long  should  the  Brahman  sit,  for  he  performs  a half  of  the  sacrifice. 

vi.  12.  When  they  say  to  him,^  ‘ O Brahman,  shall  we  bring  forward  ? ’ 
‘ O Brahman,  shall  we  proceed  ? ’ ‘ 0 Brahman,  shall  we  set  forth  ? ’ ‘ O Brah- 
man, shall  we  praise  ? ’ he  should  instigate  (them)  with  the  word  om  only ; 
that  one  syllable  is  a counterpart  for  the  threefold  lore  ; thus  by  him  with 
the  threefold  lore  is  instigation  given.  In  the  Brahman  the  sacrifice  finds  sup- 
port. Whatever  blunder  or  flaw  there  is  in  the  sacrifice,  that  they  report  to 
the  Brahman ; that  he  remedies  with  the  threefold  lore.  If  there  be  any 
flaw  in  the  Rc,  having  taken  the  butter  in  four  portions,  he  should  offer  in 
the  Garhapatya  the  expiatory  libation,  with  hhuh  svdhd ; thus  he  places 
the  Rc  in  the  Rc ; with  the  Rc  in  the  Rc  he  makes  expiation.  If  there  be 
any  flaw  in  the  Yajus,  having  taken  the  butter  in  four  portions,  he  should  offer 
in  the  Anvaharyapacana  ^ the  expiatory  libation  with  bhuvah  svdhd  in  the 
case  of  the  Haviryajna ; in  the  Agnidh’s  fire  at  the  Soma  sacrifice  ; thus  he 
places  the  Yajus  in  the  Yajus;  with  the  Yajus  in  the  Yajus  hemakes  expiation. 
If  there  be  a flaw  in  the  Saman,  having  taken  the  butter  in  four  portions,  he 
should  offer  in  the  Ahavaniya  the  expiatory  libation  with  svah  svdhd  ; thus 
he  places  the  Saman  in  the  Saman  ; with  the  Saman  in  the  Saman  he  makes 
expiation.  If  there  be  a flaw  which  cannot  be  identified,  having  taken  the 
butter  in  four  portions,  he  should  offer  in  the  Ahavaniya  only  the  expiatory 
libation  with  bhur  bhuvah  svar.  He  completes  the  imperfect  part  of  the 
sacrifice  who  makes  expiation  with  these  exclamations.  He  should  not 
say,  when  appealed  to,®  ‘ I know  not  this,’  when  he  knows  these  exclama- 


® Or  Hotrakas.  The  reference  is  clearly  to 
the  multiplicating  of  the  priestly  func- 
tions falling  on  the  Hotr  and  those  who 
assist  him  ; cf.  Caland  and  Henry,  L'Agni- 
stoma,  p.  3.  The  Anand.  ed.  has  atra  na, 
which  is  nonsense. 

* These  are  a selection  of  addresses  to  the 
Brahman  ; the  two  last  are  given  in 
99s.  iv.  7.  16  in  the  singular  ; vi.  8.  5 
respectively.  The  first  is  paralleled  in 
A9S.  i.  12.  12  by  hrahmann  apah  prane»yami, 
the  second  is  dubious  in  reading,  pra 


varisydmah  being  found  in  b as  well  ns 
tvarisyamah  w,  tarisydmah  OL,  but  caris- 
ydmah  is  found  in  other  non-Rgvedic 
texts  (9B.  xiv.  1.  3.  2 ; TA.  iv.  6.  1,  &c.). 
Of  the  other  details  in  13  and  14  here 
mention  is  made  in  99®-  '**•  ^1  and  iv. 
6 and  7.  The  Anand.  ed.  has  pra  ca 
tarisyamah. 

“ I.  e.  the  southern  fire  used  for  cooking  the 
Anvfiharya  mess. 

’ upasrUih  must  have  this  sense  ; upafrutah  of 
Ob  and  Max  Miiller’s  MS.  is  not  possible. 


381]  The  Expiation  of  Errors  in  the  SacriUce  [ — vi.  14 

tions.  All  indeed  does  he  know  who  knows  these  exclamations.  Just  as 
there  may  be  a string  or  leather  fastening  of  wood,^  so  these  exclamations 
are  the  fasteners  of  the  threefold  lore. 

vi.  13.  In  ^ that  he  casts  away  a blade  of  grass  from  the  seat  of  the  Brah- 
man, verily  thus  he  purifies  it.  Then  he  bikes  his  place  (saying)  ‘ Here 
I sit  down  on  the  seat  of  Arvavasu  ; Arvavasu  is  the  Brahman  of  the  gods  ; 
verily  thus  he  makes  him  sit  down  first  (saying)  ‘ May  he  continue  un- 
injured the  sacrifice.’  Then,  having  taken  his  place,  he  mutters  ‘ Brhaspati 
the  Brahman  ’ ; Brhaspati  is  the  Brahman  of  the  gods ; verily  thus  from 
him  he  seeks  approval.  When  the  Pranita  waters  are  being  brought  for- 
ward, he  keeps  silence  until  the  uttering  aloud  of  (the  word)  havishrt. 
That  is  the  door  of  the  sacrifice  ; thus  he  makes  it  not  vacant.  (He  keeps 
silence)  after  the  Svistakrt  sacrifice  hiis  been  offered  until  the  instigation  of 
the  after-offerings.  That  is  the  second  door  of  the  sacrifice  ; thus  he  makes 
it  not  vacant.  When  the  gods  performed  the  sacrifice  they  kept  the  Brah- 
man’s portion  for  Savitr ; it  cleft  his  two  hands  ; to  him  they  gave  instead 
two  golden  ones  ; therefore  is  he  celebrated  as  ‘ Golden  handed  ’.  They  kept 
it  for  Bhaga ; it  destroyed  his  eyes  ; therefore  they  say  ‘ Bhaga  is  blind  ’. 
They  kept  it  for  Pusan  ; it  knocked  out  his  teeth ; therefore  they  say 
‘ Pusan  is  toothless  and  an  eater  of  gruel.’  The  gods  said, 

vi,  14.  ‘ Indra  is  the  most  forcible,  most  mighty,  of  the  gods  ; for  him  keep 
it.’  They  kept  it  for  him  ; he  appeased  it  with  the  holy  power ; there- 
fore he  says  ‘ Indi*a  the  Brahman.’  ^ He  gazes  on  it  (saying),  ‘ With  the  eye 
of  Mitra  I gaze  on  thee  ’ ; verily  thus  with  the  eye  of  Mitra  he  appeases 
it ; he  accepts  it  (saying)  ‘ On  the  instigation  of  the  god  Savitr,  with  the 
arms  of  the  A9vins,  with  the  hands  of  Pusan  I take  thee  ’ ; verily  with 
these  deities  he  appeases  it.  Then  separating  the  blades  of  grass  he  places 
(the  vessel  containing  the  Brahman’s  portion)  with  handle  pointing  east  on 
the  bare  earth  (saying)  ‘ On  the  navel  of  earth  I set  thee,  in  the  lap  of 
Aditi  ’ ; the  earth  is  the  appeaser  of  foods ; verily  thus  he  appeases  it. 
Taking  thence  he  eats  (saying)  ‘ With  the  mouth  of  Agni  I eat  thee  ’ ; Agni 
is  the  appeaser  of  foods ; verily  thus  he  appeases  it.  Then  he  sips  water 
(saying)  ‘ Thou  art  healing  ’ ; the  waters  are  healing  and  medicine  \ verily 


* danoiah  must  of  course  be  read  as  in  ^A. 

ii.  1,  and  in  the  Anand.  ed.  For  flesman 
here  BR.  vii.  407  suggests  ‘ deim  ’. 

* See  99®-  ® ” (and  i.  6.  9 which  is 

incorporated  in  iv.  6 by  reference).  The 
Mantra  aristam  yajnam  tanutat  is  not,  how- 
ever, given  in  the  Sutras,  but  recurs  in 
GB.  ii.  1.  1.  For  the  breaking  of  silence 
with  haviikrt  see  99S.  iv.  7.  2 ; VS.  i.  15 


{luiviskrd  ehi)  ; the  use  of  the  term  in  this 
sense  is  common  in  Ap9S.  i.  16.  7 ; 19.  9. 
&c. 

2 Cf.  9B.  i.  7.  4.  5-8 ; TS.  ii.  6.  8.  3 ; GB.  ii. 
1.  2,  which  uses  KB.  ; Levi,  La  doctrine  du 
sacrifice,  pp.  125,  126. 

vi.  14.  * Indro  brahma  is  clearly  meant  on  the 
model  of  Brhaspatir  brahma  above,  but  the 
variant  is  not  in  ritual  use. 


vi.  14 — ] 


The  Brahman  Priest 


[382 


thus  at  the  end  in  the  sacrifice  are  healing  and  medicine  produced.  He 
touches  his  vital  airs  ; whatever  of  the  breaths  has  been  ill  used  or  injured, 
verily  thus  he  makes  it  to  fill  up,  he  heals  it.  At  the  end  he  touches  his 
navel  (saying),  ‘ In  the  belly  of  Indra  I place  thee  for  Indra  thus  appeased 
it.  In  that  he  instigates  with  a muttered  prayer  for  Savitr,^  and  Savitr  is 
the  instigator,  verily  (it  serves)  to  instigate  the  rite. 

The  Characteristics  of  the  Haviryajnas. 

vi.  15.  Prajapati  is  the  creator  of  the  sacrifice  ^ ; by  the  establishment  of 
the  fire  he  created  seed,  gods,  men,  and  Asuras  ^ by  the  Agnihotra,  by  the  new 
and  full  moon  offerings  Indra  he  created.  For  them  he  has  created  food 
and  drink  in  the  Haviryajnas  and  the  Soma  sacrifice.  Moreover,  whatever 
desire  they  had,  that  they  obtained  by  these  proceedings  (ayana),  and 
proper  food  by  the  Agrayana.  They  say,  ‘ Why  are  they  proceedings  ? ’ 
They  are  goings  to  every  desire  and  to  the  world  of  heaven  ; by  the  four- 
monthly  sacrifices  they  obtained  the  worlds  of  heaven,  all  desires,  all  attain- 
ments, all  immortality.  The  four-monthly  sacrifices  are  Prajapati  here, 
the  twentyfour-fold  year;  the  Vai9vadeva  is,  as  it  were,  his  mouth ; the 
new  and  full  moon  sacrifices  his  joints ; the  days  and  nights  his  bones  and 
marrow  ; the  Varunapraghasas  his  two  arms ; the  three  Istis  his  expiration, 
inspiration,  and  cross-breathing ; the  great  oblation  his  body ; the  other 
Istis  the  deities  within  him,  and  the  Qunasiriya  ® sacrifice  his  support.  The 
four-monthly  rites  are  Prajapati  here,  the  twentyfour-fold  year  ; Prajapati 
is  all ; the  four-monthly  sacrifices  are  all ; thus  by  all  all  he  obtains  who 
knows  this. 

^ The  Mantra  is  given  in  9?S.  iv.  7.  17.  real  attempt  can  be  made  to  distinguish 

' The  mixture  of  perfects  and  imperfects  is  the  force. 

so  complete  that  it  is  uncertain  if  any  ® iti  here  and  below  is  enumeratory  only. 

® kb.  V.  8. 


383] 


The  Soma  Sacrifice 


[ — vii.  2 


ADYAYA  VII 


The  Soma  Sacrifice. 

The  Consecration. 

vii.  1.  The'  consecration  is  speech,  for  by  speech  is  he  consecrated.  The 
consecrated  is  breath  ; by  the  consecration  as  speech,  by  the  consecrated  as 
breath,  the  gods,  having  encompassed  all  desires  on  both  sides,  conferred 
them  upon  themselves.  So  verily  also  the  sacrificer,  by  the  con.secration  as 
speech,  by  the  consecrated  as  breath,  having  encompassed  all  desires  on 
both  sides,  confers  them  upon  himself.  He  offers  a cake  on  eleven  pot- 
sherds to  Agni  and  Visnu ; Agni  is  of  the  lower  end  of  the  gods,  Visnu  of 
the  upper  end  ; verily  through  the  two  who  are  of  the  lower  end  and  the 
upper  end  of  the  gods  having  encompassed  the  gods,  he  obtains  identity  of 
world  with  them.  Therefore  he  who  first  has  consecrated  himself  will 
attain  his  desire,  for  by  him  first  are  the  gods  encompassed.  He  consecrates 
himself  with  incorporeal  breath  consecrations ; the  fore-offerings  are 
expirations,  the  after- offerings  inspirations.  In  that  they  proceed  with  the 
fore-offerings  and  the  after-offerings,  thus  expirations  and  inspirations  are 
consecrated  ; in  that  (they  proceed)  with  an  oblation,  thus  the  body  (is  con- 
secrated). He  with  the  body  being  consecrated  obtains  all  desires ; with 
expirations  and  inspirations  being  consecrated,  identity  of  world  and  union 
with  all  the  deities. 

vii.  2.  He  recites  fifteen  kindling  verses ; the  kindling  verses  are  a thun- 
derbolt and  the  thunderbolt  is  fifteenfold.  The  butter  portions  refer  to  the 
slaying  of  Vrtra;  the  butter  portions  referring  to  the  slaying  of  Vrtra  are 
a thunderbolt.  The  invitatory  and  offering  verses  of  the  oblation  are 
Tristubh  verses ; the  Tristubh  is  a thunderbolt ; by  this  thrice-formed 
thunderbolt  the  gods  pushed  away  the  Asuras  from  these  worlds.  Verily 
thus  also  the  sacrificer  with  this  thrice-formed  thunderbolt  pushes  away  the 
rivals  who  hate  him  from  these  worlds.  The  butter  portions  refer  to  the 
slaying  of  Vrtra ; they  have  been  described.  Next  as  to  the  invitatory  and 
offering  verses  ^ of  the  oblation,  the  former  contains  (the  word)  ‘ to  ’,  ‘ Let 
your  tongue  move  up  to  the  ghee  ’ ; that  is  the  symbol  of  the  invitatory 


' For  the  consecration  see  AB.  i.  1-6.  The 
mystic  version  is  an  advance  on  the 
primitive  conception  of  that  rite, 
vii.  2.  * The  Diksanlyesti  is  described  in 
99s.  V.  3 : it  is  based  on  the  full  moon 


sacrifice  with  a cake  for  Agni  and  Visnu 
as  its  component  offering. 

* See  99®‘  ^ verses.  For  caranyat 

TS.  i.  8.  22.  1 has  caranyet ; AV.  vii.  29.  1 
caranyat. 


vii.  2 — ] The  Soma  Sacrifice  [384 

verse.  The  latter  contains  the  word  ‘ out  ‘ Let  your  tongue  move  out  to- 
wards the  ghee  ’ ; that  is  the  symbol  of  the  offering  verse.  The  invitatory 
and  offering  verses  are  Tristubh  verses  ; the  Tristubh  is  might  and  strength ; 
verily  thus  he  confers  upon  the  sacrificer  might  and  strength.  ‘ The  con- 
clusion of  the  approving  formula  ’ 'he  says  at  the  sacrificial  food  offering  and 
at  the  Suktavaka ; when  the  cake  for  Agni  and  Visnu  is"  offered  then  he 
says  ‘ Consecrated  ’ ; therefore  he  should  say  only  ‘ The  conclusion  of  the 
approving  formula.’  ® Just  as  in  the  case  of  the  consecrated,  he  does  not 
utter  the  name  of  the  sacrificer  in  the  Suktavaka ; the  consecrated  is 
a divine  embryo ; they  give  no  name  to  an  embryo  unborn ; therefore  he 
does  not  utter  his  name. 

vii.  3.  He  ^ does  not  make  the  wife  (of  the  sacrificer)  speak  on  the  grass 
bundle ; he  does  not  strew  it  (thinking)  ‘ In  that  it  is  a Soma  sacrifice, 
this  sacrifice  is  not  here  complete  as  it  were ; let  me  not  conclude  the  Soma 
sacrifice  before  its  time.’  They  say  ‘ Why  do  others  not  utter  the  name  of 
the  consecrated  1 ’ He  who  is  consecrating  himself  consecrates  himself  as 
Agni ; in  that  others  do  not  utter  his  name,  (it  is  because  they  think),  ‘ Let 
us  not  sit  down  in  Agni.’  Again,  in  that  he  does  not  utter  the  name  of 
another,  (it  is  because  he  thinks)  ‘ Let  me  not,  having  become  Agni,  burn 
him.’  If  he  hate  a man,  he  should  mumble  his  name  when  consecrated; 
verily  thus,  having  become  Agni,  he  burns  him.  If  he  desire  a man,  he 
should  utter  ^ his  name  with  a clear  voice  ; that  is  the  expiation  here  ; the 
clear  is  the  eye  ; for  with  the  eye  he  sees  clearly.  But  this  exclamation  is 
the  speech  of  the  consecrated,  and  it  is  verily  truth.  ‘ He  who  speaks  truth, 
he  is  consecrated,’  so  used  he  to  say.  They  say  ‘ Why  do  they  not  eat  the 
food  of  the  consecrated  ? ’ In  that  he  consecrates  himself,  he  becomes  an 
oblation ; it  would  be  as  one  might  eat  of  the  undivided  oblation.  He  may 
eat  at  pleasure  when  there  is  continuous  pressing ; that  would  be  as  one 
might  eat  of  the  oblation  when  fresh.^  They  say  ‘ Why  does  the  conse- 
crated not  offer  the  Agnihotra  ? ’ The  Asuras  offered  (it)  in  themselves 
without  fire  which  was  blown  out ; they  were  defeated,  when  they  sacri- 
ficed in  what  had  no  fire ; then  the  gods  appropriated  this  breath,  Agni.  In 
that  in  the  evening  and  in  the  morning  the  fast  drink  is  bestowed,  the 
Agnihotra  is  offered  continuously  and  without  a break  in  this  breath,  Agni. 


3 The  usual  formulae  are  {upahuto)  'yam  yaja- 
mdno  'sya  yajnasydgura  udrcan  afiya,  but 
this  rule  omits  the  reference  to  the 
sacrificer  for  the  reason  given. 

> This  chapter  contains  a discussion  of  some 
minor  points  in  the  Diksa  and  an  expla- 
nation of  the  omission  of  the  Agnihotra 


on  that  day,  which  is  represented  by  the 
fast  food  (milk)  of  the  consecrated. 

^ The  Anand.  ed.  inserts  na. 

® So  the  edd.  reading  aydtaydmasya  ; much 
more  probable  than  the  sense  ‘ used  ’ if 
the  a is  not  kept. 


The  Consecration 


[ — vii.  4 


385] 


This  is  the  continuity  of  the  Agnihotra  in  the  consecrations  * They  pro- 
ceed (with  the  ceremony)  on  the  Upasads.  What  is  ohere  to  discuss  as  to 
the  day  of  pressing  ? 

vii.  4.  Next  the  consecration  of  Ke^in.  Ke^in  Darbhya,  not  being  con- 
secrated,' sat  down.  To  him  tlew  up  a golden  bird  and  said  ‘ Thou  hast  not 
been  consecrated  ; I know  the  consecration ; let  me  tell  it  to  thee  ; I have 
sacrificed  once  ; I am  afraid  of  it  perishing  ; thou  dost  know  the  imperish- 
ableness of  that  which  once  has  been  ofiered  ; it  do  thou  (tell)  to  me.’  He 
said  ‘ Yes’ ; they  two  discussed  together.  It  was  he,  or  Ula  Varsnivrddha 
orltant  Kavya  or  (^ikhandin  Yajhasena  or  whoever  it  was,  it  was  he.  He 
said  ‘ The  bodies  are  consecrated  by  that  sacrifice  ; but  the  man  is  consecrated 
indeed  whose  gods  within  are  consecrated  ’,  so  he  used  to  say.  Where  the 
Adhvaryu  offers  the  uplifting  offerings,  then  the  sacrificer  should  offer  five 
libations,  the  first  with  ‘ May  mind  for  me  with  mind  be  consecrated ; 
hail ! ’ ; the  second  with  ‘ May  speech  for  me  with  speech  be  consecrated  ; 
hail ! ’ ; the  third  with  ‘ May  breath  for  me  with  breath  be  consecrated  ; 
hail ! ’ The  breath  (he  mentions)  in  the  middle,  for  breath  is  in  the  middle. 
The  fourth  (he  offers)  with  ‘ May  the  eye  for  me  with  the  eye  be  con- 
secrated ; hail ! ’ ; the  fifth  with  ‘ May  the  ear  for  me  with  the  ear  be  con- 
secrated ; hail ! ’ But  Kausitaki  used  to  say  ‘ These  offerings  should  not 
be  made ; if  they  were  made  the  libations  would  be  superabundant ; he 
should  merely  take  hold  of  the  Adhvaryu  as  he  offers  and  pronounce 
as  accompaniment  the  commencement  (of  the  verses),  first  ‘ May  mind  for 
me  with  mind  be  consecrated  ’ ; second,  ‘ May  speech  for  me  with  speech  be 
consecrated  ’ ; third,  ‘ May  breath  for  me  with  breath  be  consecrated  ’ ; 
fourth,  ‘ May  the  eye  for  me  with  the  eye  be  consecrated  ’ ; fifth,  ‘ May  the 
ear  for  me  with  the  ear  be  consecrated.’  Verily  also  he  consecrates  the 
deities  in  man,  and  the  libations  which  are  superfluous  are  not  offered. 
Now  the  imperishableness  of  what  has  once  been  ofiered  is  faith ; he  who 
sacrifices  with  faith,  his  sacrifice  perishes  not.  Imperishableness  is  the 
waters,  both  those  which  are  in  these  worlds,  and  those  which  are  about  the 


self.  He  who  knowing  ‘ In  me  there  is  imperishableness,’  sacrifices,  his 


♦ There  are  any  number  of  Diks^  if  desired  ; 
see  The  next  clause  seems 

to  denote  that  on  the  Upasad  days  the 
practice  of  using  crata  food  is  also  equiva- 
lent to  Agnihotra,  and  on  the  sutyd  day 
the  question  does  not  arise. 

' (tiktitah  in  Lindner’s  and  the  Anaud.  texts 
and  in  the  comm.  (Weber,  Ind.  Stud.  ii. 
308)  contradicts  the  statement  of  the 
golden  bird,  and  presumably  the  obvious 
correction  ’diksitah  should  be  adopted. 

49  [h.os  *5] 


Dalbhya  is  read  in  the  Anand.  ed.  and 
the  comm.,  which  has  dgatya.  For  Ke9in 
cf.  Vedic  Index,  i.  186,  187. 

* ayaje  is  very  odd.  and  yaje  perhaps  should 
be  read.  The  it.nand.  ed.  has  ayajet. 
Levi  omits  the  words  in  his  translation, 
La  doctrine  du  sacrifice,  p.  108  ; aho  may  be 
interrog.,  as  Levi,  but  this  seems  im- 
probable. His  observation  (p.  109,  n.  1) 
as  to  a difference  of  Weber’s  and  Lindner’s 
texts  is  erroneous. 


[386 


vii.  4 — ] The  Soma  Sacrifice 

sacrifice  perishes  not.  This  imperishableness  of  what  has  once  been  ofiered 
Ke9in  Darbhya  proclaimed  to  the  golden  bird.  In  the  afternoon  he  con- 
secrates himself  ; in  the  afternoon  he  commingles  all  creatures  ; further  the 
beams  go  over  him  ® ; therefore  making  red  as  it  were  he  goes  to  his  setting. 
He  who  consecrates  himself  consecrates  himself  as  him  who  yonder  gives 
heat ; therefore  on  the  afternoon  he  consecrates  himself,  to  obtain  all  desires. 


The  Introductory  Sacrifice. 


vii.  5.  The  ^ gods  obtained  expiration  by  the  introductory  sacrifice  ^ 
breathing  out  by  the  concluding  sacrifice  ; verily  thus  also  the  sacrificer  by 
the  introductory  sacrifice  obtains  expiration  and  by  the  concluding  sacrifice 
breathing  out ; the  introductory  and  concluding  sacrifices  are  expiration 
and  breathing  out ; therefore  those  who  are  priests  for  the  introductory 
sacrifice  should  also  act  for  the  concluding  sacrifice,  for  expiration  and 
breathing  out  are  alike. 

vii.  6,  The  gods  having  reached  the  world  of  heaven  by  means  of  the 
introductory  sacrifice  could  not  discern  the  quarters.  To  them  said  Agni, 
‘ Do  you  offer  to  me  one  libation  of  butter ; then  shall  I discern  one 
quarter.’  To  him  they  offered  ; he  discerned  the  eastern  quarter ; therefore 
they  lead  Agni  forward  to  the  east ; the  sacrifice  is  extended  eastwards, 
sitting  eastwards  they  offer  in  it  (the  fire),  for  this  was  the  quarter  discerned 
by  him.  Then  said  Soma,  ‘ Do  you  ofier  to  me  one  libation  of  butter ; then 
shall  I discern  one  quarter  To  him  they  ofiered ; he  discerned  the  southern 
quarter ; therefore  they  carry  round  in  the  south  ^ the  Soma  when  pur- 
chased ; standing  in  the  south  he  praises ; standing  in  the  south  he  con- 
cludes ; sitting  in  the  south  they  press  it,  for  this  was  the  quarter  discerned 
by  him.  Then  said  Savitr,  ‘ Do  ye  offer  to  me  one  libation  of  butter ; then 
shall  I discern  one  quarter  To  him  they  offered  ; he  discerned  the  western 
quarter ; Savitr  is  he  yonder  who  gives  heat ; therefore  him  men  see  day 
by  day  going  westwards,  not  eastwards,  for  this  was  the  quarter  discerned 
by  him.  Then  said  Pathya  Svasti,  ‘ Do  ye  ofier  to  me  one  libation  of 


’ rafandh  is  clearly  correct  (rajata  M ; rajand 
BK  and  Anand.  ed.),  but  the  metaphor 
is  not  certain  ; the  idea  may  bo  that  the 
rays  make  a red  glow  as  the  sun  .sinks  to 
his  setting. 

' For  the  introductory  offering  i^KB.  vii. 
6-9),  made  on  the  fir.st  Upasad  day, 
see  AB.  i.  7-11.  The  ritual  is  very  briefly 
given  in  9?®-  v.  6 ; it  consists  of  butter 
offerings  to  Pathyft  Svasti,  Agni,  Soma, 


and  Savitr,  a pap  for  Aditi ; there  are  no 
butter  portions. 

* A more  play  on  prdyaniya  and  udayanhja  with 
prana  and  uddna,  for  which  see  Vedic  Index, 
i.  86  ; ii.  47. 

vii.  6.  * daksind  is,  as  usual  in  the  Brahmann 
style,  adverbial  ; so  in  the  parallel  TS. 
vi.  1.  5.  1,  2 ; cf.  MS.  iii.  7. 1 ; ^B.  iii.  2.  3. 
14-19;  AB.  i.  17. 


387]  The  Introductory  Sacrifice  [ — vii.  8 

butter ; then  shall  I discern  one  quarter.’  To  her  they  offered  ; she  dis- 
cerned the  northern  quarter  ; Pathya  Svasti  is  speech  ; therefore  in  the 
northern  quarter  is  speech  uttered  with  more  discernment,  and  northwards 
go  men  to  learn  speech ; he  who  comes  thence,  to  him  men  hearken,  so  he 
used  to  say,^  for  this  was  the  quarter  discerned  by  speech.  Then  said  Aditi, 
‘ Do  ye  offer  to  me  one  libation  of  food  ; then  shall  I discern  one  quarter.’ 
To  her  they  offered  ; she  discerned  the  zenith  ; Aditi  is  this  (earth) ; there- 
fore on  this  (earth)  plants  grow  upright,  trees  upright,  men  upright,  Agni 
is  kindled  upright,  whatever  there  is  on  this  (earth)  that  stretches  upright, 
for  this  was  the  quarter  discerned  by  her. 

vii.  7.  Thus ' did  the  gods  discern  by  means  of  the  introductory  sacrifice 
the  world  of  heaven  ; verily  thus  also  does  the  sacrificer  by  the  introductory 
rite  discern  the  world  of  heaven.  The  introductory  and  concluding  sacri- 
fice should  be  alike.  The  sacrifice  is  a chariot  of  the  gods ; the  introduc- 
tory and  concluding  sacrifices  are  the  two  sides  ^ of  it ; he  who  makes  them 
alike,  just  as  one  can  perform  a journey  as  desired  by  driving  on  in 
a chariot  with  two  sides,  so  safely  he  attains  the  world  of  heaven.  He  who 
makes  them  unlike,  just  as  one  cannot  perform  a journey  as  desired  by 
driving  on  in  a chariot  with  one  side  only,  so  he  does  not  safely  attain  the 
world  of  heaven.  Therefore  the  introductory  and  the  concluding  sacrifices 
should  be  alike,  the  introductory  ending  with  the  Qamyuvaka,  and  the  con- 
cluding sacrifice  ending  with  the  (^amyuvaka. 

vii.  8.  He  sacrifices  first  at  the  introductory  sacrifice  to  Pathya  Svasti, 
then  to  Agni,  then  to  Soma,  then  to  Savitr,  then  to  Aditi ; he  advances  with 
the  introductory  sacrifice  to  the  world  of  heaven.  In  that  he  sacrifices  to 
Pathya  Svasti  in  front,  verily  thus  he  produces  a benediction,  for  the  attain- 
ment of  the  world  of  heaven.  To  Agni  first  he  sacrifices  in  the  concluding 
sacrifice,  then  to  Soma,  then  to  Savitr,  then  to  Pathya  Svasti,  then  to  Aditi ; 
he  goes  with  the  concluding  sacrifice  to  this  world.  In  that  behind  he 
offers  sacrifices  to  Pathya  Svasti,  verily  thus  he  produces  a benediction,  for 
the  attainment  of  this  world.  To  those  five  deities  he  sacrifices  ; with  these 


* The  extent  of  the  quotation  is  not  certain. 
For  the  north  as  a specially  important 
place  see  Keith,  TS.  pp.  408,  442,  n.  1. 
Weber  [Ind.  Stud.  i.  153)  and  Muir  (OST. 
ii.^  328.  329)  cite  this  passage  in  con- 
nexion with  the  northern  origin  of  the 
Aryans,  and  it  is  clearly  evidence  of 
speech  cultivation  in  the  north  (Vedic 
Index,  ii.  279),  perhaps,  as  Vinayaka 
holds,  Kashmir  (cf.  Franke’s  theory  of  the 
cultivation  of  Sanskrit  there ; Pali  und 


Sanskrit,  pp.  87-9).  aha  cannot  be  taken  as 
referring  to  tasya  as  taken  by  Muir  ; the 
lack  of  iti  is  in  the  context  fatal. 

' This  chapter  reinforces  the  doctrine  of  KB. 
vii.  5 of  the  identity  of  the  two  sacrifices. 

* Or  ‘side-horses’  (cf.  Keith,  JRAS.  1914, 
pp.  1084,  1085).  But  the  use  of  such 
phrases  as  ubhayatafcakra  (AB.  v.  33.  4) 
renders  this  uncertain  and  indeed  im- 
probable. Cf.  above,  ii.  9. 


[388 


vii.  8 — ] The  Soma  Sacrijice 

deities  he  obtains  all  that  is  fivefold  regarding  the  deities  and  regarding 
the  self.  Of  these  the  invitatory  and  ottering  verses  ‘ contain  (the  words), 
‘ safe  ‘ path  ‘ bring  across  ‘ forward  and  ‘ lead  The  Maruts,  the  sub- 
jects of  the  gods,  enjoying  the  atmosphere,  have  the  power  to  confound  the 
sacrifice  of  the  sacrificer  as  he  goes  to  the  world  of  heaven.  In  that  they 
contain  (the  words)  ‘ safe’,  ‘ path’,  ‘ bring  across’,  ‘ forward’, and ‘ lead’,  verily 
the  Maruts,  the  subjects  of  the  gods,  harm  him  not ; safely  he  attains  the 
world  of  heaven.  Them  he  inverts ; the  invitatory  verses  in  the  introduc- 
tory sacrifice  he  makes  the  offering  verses  in  the  concluding  sacrifice,  the 
offering  verses  (he  makes)  the  invitatory  verses. 

vii.  9.  He  falls  away  as  it  were  from  this  world  who  advances  with  the 
introductory  sacrifice ; in  that  he  inverts  (the  verses),  thus  he  finds  support 
in  this  world  on  a support  which  cannot  be  moved.  Moreover  the  metres 
are  the  breaths  ; verily  thus  in  the  self  he  intertwines  the  breaths,  to  prevent 
severance ; therefore  these  breaths  though  blowing  in  diverse  directions 
do  not  blow  out.^  ‘ Thee,  O thou  of  most  varied  fame,’  ‘ What  is  best,  that 
to  Agni,’  are  the  Anustubh  invitatory  and  offering  verses  ^ (of  the  Svistakrt 
offering).  The  introductory  sacrifice  is  the  continuance  of  the  sacrifice,  the 
concluding  sacrifice  is  speech ; the  Anustubh  is  speech  ; with  speech  the 
sacrifice  is  continued.  These  two  he  does  not  invert,  (thinking)  ‘ The 
invitatory  and  offering  verses  are  supports ; let  me  not  intertwine  two 
supports.’  (The  sacrifice)  ends  with  the  Qaihyuvaka ; that  is  the  symbol  of 
approach.  It  is  as  if  having  advanced  one  should  dwell  in  the  vicinity  of  the 
world  of  heaven.  Again,  as  to  (the  sacrifice)  ending  with  the  Qaruyuvaka, 
all  the  deities  unite  in  the  introductory  sacrifice  ; he  who  would  here  cause 
joint  offering  to  be  made  to  the  wives  with  (the  gods),  it  would  be  as  if  he 
were  to  bring  the  wives  of  the  gods  to  the  place  of  their  assembling ; then 
it  would  be  as  if  a man  there  were  to  say  of  him,  ‘ This  (fellow)  has  brought 
the  wives  of  the  gods  to  the  place  of  their  assembly  ; his  wife  will  be 
following  him  to  the  assembly  ’.®  Therefore  it  ends  with  the  Qaihyuvaka,  to 
prevent  the  coming  together  of  the  deities. 


* RV.  X.  63.  15  and  10  both  contain  svasti  or 

svastih  ; i.  189.  1 and  2 (for  Agni)  have 
naija  and  pdraya  ; i.  91.  1 (Soma)  has  pra  ; 
X.  63.  16  lias  palhyasu. 

vii.  9.  * The  reading  of  M vdnto  na  nirvdnli 
clearly  i.s  right  against  the  text  of  the 
other  MSS.  vdnco  nunirvdnci,  kept  in  the 
Anand.  ed. 

2 RV.  i.  46.  6 ; v.  25.  7. 

* Foi’  the  idea  see  Vedic  Index,  ii.  427.  The 

Anand.  ed.  has  ahhyava  isyasi  The  acc. 


denotes  the  person  spoken  of ; Hopkins’ 
view  (JAOS.  xxviii.  404  seq.)  that  even 
when  the  3rd  person  is  used,  ns  here, 
the  sense  ‘ say  to  ’ can  bo  intended  is 
clearly  impossible  ; in  BAU.  i.  4. 8,  cited 
by  him,  sa  yo  'nyam  dtmanah  priyam  bruvd- 
nam  bruydt  pi  iyath  rolsyaliti  must  mean  ‘ .say 
of  him  “ he  will  lose  not  ‘ saj’  to  him  ’. 
.sMWijfairtm  if  correct  must  be  a gen.  pi.,  a 
very  remarkable  form  in  prose  ; xaihgatim 
or  sa7hgatam,  as  a noun,  is  possible. 


389] 


Tlie  Purchase  of  the  Soma 


[ — vii.  10 


The  Purchase  of  the  Soma. 

vii.  10.  The  * Asuras  in  this  quarter  obstructed  the  gods.  Being  in  the 
north-east  quarter  they  anointed  Sonia  in  the  kingship,  they  with  Soma 
as  king  pushed  away  the  Asuras  from  these  worlds.  Verily  thus  also  the 
sacrifice!'  with  Soma  the  king  pushes  away  his  rivals  who  hate  him  from 
these  worlds.  Him  he  buys  with  four  things,  a cow,  gold,  a garment, 
a female  goat ; up  to  four  (degrees)  are  pairing,  union,  propagation ; 
(they  serve)  for  generation.’^  The  moon  yonder  is  Soma  the  king,  the 
discerning ; it  enters  into  him  when  bought ; in  that  he  buys  Soma  the 
king,  (it  is  because  he  thinks)  ‘ The  moon  yonder  as  Soma,  the  king, 
the  discerning,  be  it  pressed  out.’  Nine  verses  he  recites  for  him  when 
bought ; these  vital  airs  are  nine ; verily  thus  he  confers  vital  airs  on  the 
sacrifice!',  for  completeness  of  life  in  this  world  and  for  im!nortality  in 
yonder  world.  ‘ Fro!u  good  to  better  do  thou  advance  forward,’  (this 
verse  ”)  containing  the  word  ‘ forward  ’ he  recites  for  him  being  brought 
forward,  ‘ Let  Brhaspati  be  thy  harbinger  ’ ; Brhaspati  is  the  holy  power ; 
(thus  it  serves)  for  the  winning  of  the  glory  of  holiness.  He  recites  two 
Tri.stubh‘‘  verses  to  Varuna,  ‘ This  prayer  of  the  seeker,  O god,’  ‘ Within  the 
woods  he  hath  extended  the  atmosphere  ’ ; the  Tristubh  is  the  lordly  power ; 
Varuna  is  the  Tristubh ; (thus  it  serves)  for  the  winning  of  the  glory  of 
lordliness.  He  recites  four  Gayatri  verses  ® to  Soma,  ‘ O Soma,  thy 
wondrous  ’ ; the  Gayatri  is  the  holy  power ; Soma  is  the  lordly  power  ; (thus 
it  serves)  for  the  winning  of  the  glory  of  holiness  and  the  glory  of  lordliness. 
He  pauses  after  uttering  the  half  of  the  last  verse ; the  verse  is  immortality ; 
thus  he  enters  immortality.  Moreover  the  verse  is  the  holy  power ; verily 
thus  he  makes  a defence  on  both  sides  in  the  holy  power  and  the  half  verses. 
Wherever  he  stops  at  a half  verse  or  a quarter  verse,  this  is  the  explana- 
tion. He  recites  the  verse,®  ‘ Thine  abodes  which  they  worship  with 
oblation,’  containing  (the  word)  ‘ forward  ’,  for  him  as  he  starts  forward. 
He  concludes  with  (the  verse"),  ‘He  hath  come,  the  god,  with  the  seasons, 
let  him  prosper  the  house,’  containing  the  words  ‘ come  ’ and  ‘ season  ’ ; 
‘ Soma,  the  king,  is  the  year,’  used  to  say  Kausitaki,  ‘ He,  coming,  with  the 
seasons  approaches.’  He  repeats  (verses)  which  are  appropriate ; what  in 
the  sacrifice  is  appropriate,  that  is  perfect;  verily  (it  serves)  for  the 

> For  the  buying  of  the  Soma  see  AB.  i.  12-14.  * RV.  viii.  42.  3;  v.  85.  2. 

For  the  ritual  see  ® RV.  i.  91.  9-12. 

* The  same  phrase  occurs  above  in  KB.  iii.  9 ; ® RV.  i.  91.  19. 

below,  xxix.  8.  RV.  iv.  53.  7. 

’ Quoted  in  full  in  2. 


vii.  10 — ] 


The  Soma  Sacrifice 


[390 


perfection  of  the  sacrifice.  N ine  * he  recites ; the  explanation  of  them  has 
been  given ; thrice  (he  repeats)  the  first,  thrice  the  last ; they  make  up 
thirteen ; the  year  has  twelve  months ; verily  (it  serves)  to  win  the  year. 
In  that  he  recites  a thirteenth,  (it  is  because)  there  is  a thirteenth  month, 
supplementary  and  distinct  as  it  were  ; (thus  it  serves)  for  its  obtainment.® 


ADHYAYA  VIII 

The  Soma  Sacrifice  {continued). 
The  Guest  Reception. 


viii.  1.  By^  means  of  the  guest  reception  (to  Agni)  the  gods  obtained 
both  biped  and  quadruped  animals  ; verily  thus  also  the  sacrificer  by  means 
of  the  guest  reception  obtains  both  biped  and  quadruped  animals.  When  the 
oblation  for  the  guest  reception  is  brought  up,  they  kindle  the  fire ; the 
guest  reception  is  the  head  of  the  sacrifice ; Agni  is  the  breath ; verily 
thus  he  places  breath  in  the  head.  He  recites  twelve  (verses)  for  the 
kindling  of  the  fire  ; ® the  year  has  twelve  months ; verily  (it  serves)  to  obtain 
the  year.  He  recites  first  (a  verse  ^)  to  Savitr,  ‘ To  thee,  O god  Savitr  ’, 
to  secure  instigation  by  Savitr ; to  one  instigated  by  Savitr  no  possible 
injury  happens ; (verily  it  serves)  to  secure  freedom  from  injury.  He 
recites  to  sky  and  earth  (the  verse  ^),  ‘ May  the  two  great  ones,  sky  and 
earth,  for  us  ’ ; sky  and  earth  are  supports  ; verily  (it  serves)  for  support. 
He  recites  for  him  as  he  is  kindled  the  three  verses®  containing  (the  word) 
‘ kindle  ’,  ‘ Thee,  O Agni  from  the  lotus  ’ ; for  him  when  born  (the  verse  ®) 
containing  (the  word)  ‘ born’,  ‘Let  men  say’ ; for  him  when  borne  in  the 
hand  (the  verse  ’’)  containing  (the  word)  ‘ hand  ’,  ‘ Whom  with  the  hand  like 
a quoit’;  for  him  when  being  taken  forward  (the  verse)  containing  (the 
word*)  ‘forward’,  ‘Forward  the  god  to  the  feast  for  the  gods’;  for  him 


• i.  e.  8 Rgveda  verses  and  the  one  in  note  3. 
® The  KB.  insists  with  peculiar  emphasis  on 
the  13tli  month  ; hence  vijndtah  is  prob- 
ably correct  and  not  'vijnalah.  On  inter- 
calation, cf.  Vedic  Index,  ii.  162,  412,  413. 

’ For  the  guest  offering  to  Soma  see  AB.  i. 
16-17.  For  the  ritual  see  (^QS.  V.  7.  The 
verses  lor  the  kindling  by  friction  of  the 
fire  are  given  in  iii.  13.  16-17. 


* These  are  the  verses  which  follow  and  which 

are  made  up  to  sixteen. 

3 RV.  i.  24.  3. 

* RV.  i.  22.  13. 

6 RV.  vi.  16.  13-16. 

6 RV.  i.  74.  3. 

7 RV.  vi.  16.  40. 

* RV.  vi.  16.  41  : it  and  the  next  vi.  16.  42  are 

classed  together  in  99^. 


391] 


[ — viii.  2 


The  Guest  Reception 

when  being  summoned  (the  verse®)  containing  (the  word)  ‘hither’,  ‘ Hither 
born  in  the  All-knower  ’ ; for  him  when  being  lighted,  ‘ Agni  is  lighted  by 
Agni  ’ and  ‘ For  thou,  O Agni,  by  Agni  two  (verses  ^®)  containing  the 
word  ‘ lighted  ‘ They  cleanse  him  with  keen  insight  he  says  in  conclu- 
sion, with  (a  verse '^)  ending  ‘The  strong  steed  in  his  own  abodes’;  the 
abode  is  the  end  ; the  concluding  verse  is  the  end ; in  the  end  he  places 
the  end.  (He  recites)  the  first  thrice,  the  last  thrice ; they  make  up  sixteen  ; 
(all  this  universe)  has  sixteen  parts;  verily  (it  serves)  to  obtain  all  this 
(universe). 

viii.  2.  With  this  (verse  he  concludes)  here  and  in  the  four-monthly 
sacrifices ; when  an  animal  is  ofiered,  after  reciting  this  first  ^ he  concludes 
with  a Tristubh,  ‘ By  the  sacrifice  the  gods  sacrificed  the  sacrifice  ’ ; 
cattle  are  connected  with  the  Tristubh ; verily  (it  serves)  to  obtain 
cattle.  (He  recites)  the  first  thrice,  the  last  thrice ; they  make  up 
seventeen ; Prajapati  is  seventeenfold ; that  rite  is  beneficial  which  is 
commensurate  with  Prajapati.  He  recites  seventeen  kindling  venses ; 
Prajapati  is  seventeenfold ; that  rite  is  beneficial  which  is  commensurate 
with  Prajapati.  The  two  butter  portions  contain  references  to  the  slaying 
of  Vrtra;  verily  (they  serve)  for  the  slaying  of  evil;  moreover  he  does  not 
depart  from  the  model  of  the  full  moon  sacrifice.  Some  ^ make  them 
contain  the  word  ‘ guest  ’ ; but  the  rule  is  that  they  should  contain 
references  to  the  slaying  of  Vrtra.  Some  say  ‘ They  should  have  Rc 
verses  as  the  offering  verses,’  stating  ‘ These  deities  have  Rc  verses  as  the 
ofiering  verses  ® in  the  Upasads.’  But  the  rule  is  that  they  should  have 
offering  verses  with  the  word  ‘delighting’.  To  him  that  is  Soma  he 
sacrifices  as  Visnu;*  in  that  being  bought  he  enters  this  (universe)  as  it 
were,  that  is  his  form  as  Visnu.  In  that,  further,  he  offers  sacrifice  to 
him  that  is  Soma  as  Visnu,  here  what  in  this  name  is  Visnu  is  to  be  eaten 
in  yonder  name  of  Soma.  Therefore  they  offer  saying  ‘ Soma  ’ ; so  do  they 
eat.  The  iuvitatory  and  offering  verses  of  the  oblation  are  Tri.stubh  verses ; 
the  Tristubh  is  might  and  strength ; verily  thus  he  confers  might  and 
strength  upon  the  sacrificer.  The  invitatory  and  offering  verses  (of  the 
Svi.stakrt  offering)  are  Tristubh  verses,®  addressed  to  Agni,  containing  (the 
words)  ‘ guest  ’ and  ‘ chariot  ’,  ‘ The  Hotr  of  the  sacrifice,  of  brilliant 

* RV.  vi.  16.  42.  Mantra  in  prose  containing  the  term 

'®  RV.  i.  12.  6 ; viii.  43.  14.  jusdna. 

*'  RV.  viii.  84.  8.  ^ M reads  Visnur  iti,  but  it  is  doubtful  if  this 

' pardcim,  i.  e.  when  the  last  verse  (RV.  i.  164.  can  be  accepted  as  it  is  an  obvious  correc- 

50)  is  added  it  is  the  pardci.  tion  and  Visnum  iti  occurs  again  below. 

2 A reference  to  the  AB.  view.  ® RV.  x.  1.  5 ; iv.  4.  10. 

® The  Yajya  verse  normally  and  here  is  a 


viii.  2 — ] 


The  Soma  Sacrifice 


[392 


chariot  and  ‘ Who  thee,  of  good  horses,  of  good  gold,  O Agni.’  That  is 
like  what  is  fourfold  and  complete.®  The  chariot  comes  to  him  who  uses 
these  two.  (The  sacrifice)  ends  with  the  sacrificial  food  ; that  is  the 
symbol  of  approach ; it  is  as  if  having  advanced  one  should  dwell  in 
the  vicinity  of  the  world  of  heaven.’^  The  oblations  in  these  sacrifices,  that 
of  consecration,  the  introductory,  the  guest  offering  and  the  Upasads,  are 
performed  inaudibly ; these  sacrifices  are  a pouring  of  seed ; inaudibly  is 
seed  poured.  They  proceed,  ceasing  (the  various)  rites;  the  consecration 
sacrifice  ends  with  the  joint  sacrifice  for  the  wives  with  (the  gods) ; the 
introductoi'y  sacrifice  ends  with  the  (^arhyuvaka ; the  guest  reception  with 
the  sacrificial  food  ; in  the  Upasads  he  sacrifices  to  the  gods.  Ceasing  with 
these  rites  Prajapati  went  to  the  world  of  heaven ; verily  thus  also  the 
sacrificer  ceasing  with  these  rites  proceeds  to  the  world  of  heaven. 

The  Pravargya. 

viii.  3.  The^  Mahavira  is  the  head  of  the  sacrifice  ; he  should  not  at  the 
first  sacrifice  place  it  on  the  fire ; the  second  sacrifice  condescends  to  him 
who  does  not  place  it  on  the  fire  in  the  first  sacrifice.  Nevertheless  for  him 
who  is  a learned  Brahman  ^ he  may  place  it  in  the  fire.  It  is  the  self  of 
the  sacrifice ; verily  thus  with  the  self  he  completes  the  sacrifice.  The 
Mahavira  is  he  yonder  that  gives  heat ; verily  thus  he  delights  him.  Him 
should  he  praise  with  a hundred  and  one  (verses) ; at  a hundred  leagues 
hence  he  gives  heat ; ® with  a hundred  he  attains  the  journey  of  a hundred 
leagues ; the  hundred  and  first  is  the  world  of  the  sacrificer ; of  this 
self  the  sacrificer  becomes  master.  The  man  of  whom  men  speak  in  the  sun 
is  Indra,  is  Prajapati,  is  the  holy  power  ; thus  herein  the  sacrificer  attains 
identity  of  world  and  union  with  all  the  deities.  Without  taking  in  breath, 
should  he  praise,  for  the  continuity  of  the  breaths,  for  these  breaths  are 
continuous  as  it  were.  Both  aloud  and  audibly  should  he  praise ; the 
praise  is  the  breaths,  for  it  is  expressed,  for  it  has  speech  as  its  deity. 
He  utters  in  praise  verses  to  Savitr  first,  to  secure  instigation  by  Savitr  ; 
to  one  instigated  by  Savitr  no  possible  injury  happens;  (verily  thus  it 
serves)  to  secure  freedom  from  injury. 

* Tlie  complete  character  of  four  appears  not  18-22.  For  the  ritual  see  v.  9 and 

to  be  meant  in  the  repeated  phrase  10. 

dcaturam,  iii.  9 ; vii.  10 ; but  the  sense  * This  is  cited  in  ApQS.  xi.  2.  10  with  the 
hero  is  clear.  Tlie  number  4 as  the  kria  omission  of  sydt  from  the  Bahvrcabrfth- 

number  in  dicing  may  be  cited  (see  Vedic  mana.  Cf.  KB.  xii.  7. 

Index,  i.  4).  ’ For  this  estimate  cf.  Weber,  Ind.  Stud. 

’ So  above  KB.  vii.  9.  ix.  349  seq. 

> For  the  Pravargya  (KB.  viii.  3-7)  see  AB.  i. 


393] 


[ — viii.  5 


The  Pravargya 

viii.  4.  ‘ The  holy  power  horn  first  in  the  east ' ’ (he  says) ; the  holy  power 
born  first  in  the  east  is  yonder  where  yonder  (sun)  gives  heat ; verily  thus 
here  he  places  the  sacrificer.  He  utters  in  praise  two  appropriate  verses  - 
containing  the  words  ‘ anoint  ’ and  ‘ sit  ‘ Whom  extending  as  it  were  the 
sages  anoint  ’ and  ‘ Sit  down ; great  art  thou.’  He  utters  in  praise  three 
appropriate  (verses®),  containing  the  word  ‘burn’,  ‘Be  thou  well  disposed 
to  us,  0 Agni,  at  our  approach,’  ‘ Burn  thou  well,  O Agni,  the  foes  that  are 
near,’  and  ‘ The  foe  who  secretly  may  attack  us,  O Agni  ’ ; what  in  the 
sacrifice  is  appropriate,  that  is  perfect ; verily  (it  serves)  for  the  perfection 
of  the  sacrifice.  He  utters  in  praise  (verses  ^)  referring  to  the  slaying  of 
Raksases,  ‘ Make  thou  thy  brilliance,  like  a broad  net,’  for  the  smiting  away 
of  the  Raksavses ; Agni  is  the  smiter  away  of  the  Rak.sases ; they  are  five ; 
by  the  symbol  of  the  quarters  from  the  quarters  he  smites  them  off'.  More- 
over, the  number  of  spans  the  Adhvaryu  measures,  those  he  accompanies 
with  these  (verses).  He  utters  in  praise  two  appropriate  (verses  ®)  addressed 
to  Indra,  ‘ Around  thee,  O singer,  the  songs,’  and  ‘ In  the  two  hast  thou 
placed  the  word  of  praise  ’ ; verily  with  these  two  he  accompanies  the  call  of 
Hail ! to  Indra.  Moreover,  the  number  of  splinters  the  Adhvaryu  gathers 
round,  those  he  accompanies  with  the  first,  the  last  which  he  deposits  with  the 
last.  He  utters  in  praise  two  appropriate  (verses  ®)  to  Pusan  and  to  Rudra, 
‘ Pure  is  one  of  them,  worthy  of  sacrifice  one,’  and  ‘ Worthily  dost  thou  bear 
the  missiles  and  the  bow  ’ ; verily  with  these  two  he  accompanies  the  call 
of  Hail ! to  Pusan  and  to  Rudra.  Moreover  the  two  golden  chips  which 
the  Adhvaryu  makes  of  gold  and  silver,  those  two  with  these  two  he 
accompanies.  ‘ The  bird  anointed  by  the  craft  of  the  Asura  ’ (he  says  ^) ; 
the  bird  is  breath;  breath  is  Vayu;  verily  thus  with  these  (verses)  he 
accompanies  the  call  of  Hail ! to  Vayu.  ‘ I beheld  thee  perceiving  with  thy 
mind,’  this®  he  should  utter  in  praise  in  the  house  of  him  who  desires 
offspring.  Moreover  both  (should  he  utter)  when  there  is  something 
unaccomplished. 

viii.  5.  ‘ They  of  the  sounding  drop  have  sounded  at  the  rim  ’ is  a whole 
(hymn)  and  ‘ The  strainer  for  thee  is  outspread,  O Brahmanaspati  ’ are 
two  verses.^  ‘ What  time  the  Dhisanas  spread  out  the  strainer  ’ is  one 

* See  Til®  verse  occurs  in  AV.  ’ RV.  iii.  18.  1 and  2 ; vi.  5.  4,  used  when  the 

iv.  1.  1,  where  see  Whitney’s  notes,  and  coals  are  put  on,  95S.  v.  9.  10. 

see  AB.  i.  19.  The  verses  in  v.  9.  6 and  7 * RV.  iv.  4.  1-5. 

are  no  doubt  also  meant  as  used  in  view  ® RV.  i.  10.  12  ; 83.  3. 

of  the  use  of  sdvitnh  in  viii.  3.  ® RV.  vi.  58.  1 ; ii.  33.  10. 

* RV.  V.  43.  7 used  bile  ’jyamdne,  99®-  9-  8,  ’ ’ RV.  x.  177,  three  verses  in  all. 

and  RV.  i.  36.  9,  used  sddyamdne,  99®-  ® three  verses,  ubhe  refers 

v.  9.  9.  to  both  hymns.  ignores  this. 

viii.  5.  1 RV.  ix.  73  and  83.  1 and  2. 


50  [b.0.8.  js] 


[394 


viii.  5 — ] The  Soma  Sacrifice 

verse ; ^ they  make  up  twelve  (verses)  for  (Soma)  the  purifying ; verily  with 
these  he  accompanies  the  call  of  Hail ! for  Soma.  ‘May  Vena  impel  those 
bom  of  Pr^ni  ’ (he  says) ; Vena  is  Indra ; verily  with  these  verses  ^ he  accom- 
panies the  call  of  Hail ! for  Indra.  Of  this  (hymn)  one  verse,  ‘ The  eagle 
flying  in  the  vault,’  he  omits ; this  is  the  radiance  of  the  self ; this  (verse) 
he  inserts  in  the  later  (verses),  thereby  it  is  not  removed.  For  one  who  is 
spoken  ill  of  on  both  sides  of  the  Vena  (hymn)  he  should  utter  in  praise  (the 
verses)  for  (Soma)  the  purifying;  Vena  is  the  self;  (the  verses)  for  (Soma) 
the  purifying  are  a purifier ; verily  thus  he  purifies  him.  He  utters  in 
praise  verses  for  Brahmanaspati ^ which  are  appropriate,  ‘Thee,  lord  of 
hosts,  we  invoke  ’ ; that  is  the  head ; Brahmanaspati  is  the  holy  power ; 
verily  by  the  holy  power  he  perfects  the  head.  When  he  approaches  (the 
verse  ®)  ‘ May  we  speak  aloud  in  the  assembly  with  good  sons,’  he  should 
think  of  a son  for  one  desiring  a son ; she  obtains  a son.  ‘ What  offering 
will  win  your  favour,  O Alvins'?’  these  are  nine  aimless  verses.®  The 
aimless  verses  are  as  it  were  of  the  Gayatrl  metre ; breath  is  connected 
with  the  Gayatri;  the  aimless  verses  are  breath.  (He  utters)  three 
Anustubh  verses,’'  ‘ Hither  with  all  aids  ’ ; that  is  speech.  ‘ Let  Visnu  form 
the  womb,’  that  (hymn  ®)  should  he  utter  in  praise  in  the  house  of  him  who 
desires  offspring.  Moreover  both  (should  he  utter)  when  there  is  something 
unaccomplished. 

viii.  6.  ‘ Make  sacrifice  to  the  two  who  move  in  the  morning  first,’  (he 
utters)  in  the  forenoon  this  hymn;^  ‘ Agni  shineth,  the  forefront  of  the  dawns’ 
in  the  afternoon.^  They  are  Tristubh  (hymns),  of  five  verses ; that  is  the  eye. 
‘ I praise  sky  and  earth  for  first  inspiration  ’ is  in  J agati,®  of  twenty-five 
verses;  that  is  the  ear.  That  is  the  head;  that  head  is  complete  in  which 
there  is  breath,  speech,  the  eye  and  the  ear.  Thus  them  in  it  he  place.s. 
When  it  is  said,  ‘ Glowing  is  the  pot,’  he  utters  in  praise  this  appropriate 
(verse ^),  containing  (the  word)  ‘glow’,  ‘The  tawny  one,  the  chief,  hath 
made  the  dawns  to  glow.’  He  concludes  with  (a  verse  ®)  containing  (the 
word)  ‘ around  ’,  ‘ With  days  and  with  nights  guard  us  around.’  He  utters 
in  praise  appropriate  (verses) ; what  in  the  .sacrifice  is  appropriate,  that  is 
perfect ; verily  (it  serves)  for  the  perfection  of  the  sacrifice.  They  make  up 


^ Given  in  full  in  99^.  v.  9.  16. 

^ RV.  X.  123,  omitting  verse  6. 

* RV.  ii.  23,  the  whole  hymn. 

» RV.  ii.  23.  19  d. 

* RV.  i.  120.  1-9.  akudhryanc  (niso  in  KB. 

xviii.  4)  is  of  quite  uncertain  sense,  hut 
cf.  makudryak  in  RV.  x.  22.  12,  and  akiitrd 
in  RV.  i.  120.  7 ; Oldenherg,  Fgveda-Noten, 
i.  117. 


’’  RV.  vii.  24.  4-6. 

RV.  X.  184,  the  whole  hymn.  Not  noticed 
in  99s. 

' RV.  V.  77. 

=*  RV.  V.  76. 

» RV.  i.  112. 

‘ RV.  ix.  83.  3. 

0 RV.  i.  112.  26. 


395] 


The  Pravargya  [ — viii.  7 

a hundred  and  one  verses ; the  explanation  of  these  has  been  given.  In 
that  he  touches  the  waters,  and  the  waters  ai'e  healing  and  medicine,  verily 
thus  at  the  end  in  the  sacrifice  are  healing  and  medicine  produced.  In  that 
he  pays  reverence  with  the  ‘ opening  ’ verses,*^  and  the  openings  are  the 
breaths,  verily  thus  he  places  the  breaths  in  himself.  In  that  he  touches 
the  waters,  and  the  waters  are  healing  and  medicine,  verily  thus  at  the  end 
in  the  sacrifice  are  healing  and  medicine  produced.  The  latter  set  are 
thirty-three;’  all  the  deities  are  thirty-three;  they  should  support  that; 
from  them  is  all  that  taken  out. 

viii.  7.  He  utters  in  praise  appropriate  (verses)  for  the  milking ; ’ what 
in  the  sacrifice  is  appropriate,  that  is  perfect ; verily  (it  serves)  for  the  per- 
fection of  the  sacrifice.  He  utters  in  praise  the  two  appropriate  (verses*), 
containing  (the  word)  ‘pour’,  ‘In  the  pressed  pour  the  admixture’  and 
‘ Now  hath  the  Rsi  for  the  A9vins.’  He  utters  in  praise  the  appropriate 
(verse  ^),  ‘ Up  the  god  Savitr  with  the  golden,’  containing  the  word  ‘ lift  up  ’ 
as  (the  pot)  is  being  lifted  up.  He  utters  in  praise  an  appropriate  (verse  ^) 
addressed  to  Brahmanaspati,  containing  (the  word)  ‘ forward  ’ as  they  move 
forward,  ‘ Let  Brahmanaspati  move  forward.’  As  they  go  he  utters  in 
praise  (the  verse  ®)  appropriate  in  containing  (the  word)  ‘ flying  ’,  ‘ The  eagle 
flying  in  the  vault.’  With  two  (verses  ®)  should  he  utter  the  offering  prayer ; 
strength  is  a pair ; (verily  it  serves)  to  win  strength ; with  a Tristubh  in 
the  verses  on  the  forenoon,  for  it,  being  connected  with  the  Tristubh,  keeps 
supporting  the  three  worlds ; with  a Jagati  in  the  verses  in  the  afternoon, 
for  it  is  connected  with  the  Jagati,  for  as  it  goes  to  rest  all  the  world  (jagat) 
goes  to  rest  with  it.  ‘ Inverting  the  two  verses  from  the  Samhita  should 
he  utter  the  call  of  vasat,’  some  say,  but  the  rule  is  to  follow  the  traditional 
text.  He  utters  in  praise  subsequent  (verses)  which  are  appropriate  ; what 
in  the  sacrifice  is  appropriate,  that  is  perfect;  verily  (they  serve)  for  the 
perfection  of  the  sacrifice.  ‘ O thou  rich  in  oblation,  oblation,  the  mighty 
seat  of  the  gods  ’ (he  says  ’)  before  the  accomplishment  of  the  libation ; verily 
thus  he  makes  it  with  renewed  oblation  and  unexhausted.  He  concludes 
with  (a  verse®)  containing  a benediction,  ‘From  eating  the  good  pasture 
mayest  thou  be  of  good  fortune  ’ ; verily  thus  he  pronounces  a benediction 
for  cattle ; so  are  cattle  not  liable  to  stray  from  the  sacrificer.  In  that  he 

® Of  the  Adhvaryu,  99®-  ® two  verses  used  together  {samasta)  at 

^ i.  e.  the  verses  for  the  milking  referred  to  the  morning  Pravargya  are  RV.  i.  46.  15 

in  KB.  viii.  7.  (Gayatri)  and  a special  verse  in  99®-  v.  11. 

1 For  these  33  verses  see  99®-  f®  (Tristubh),  in  the  afternoon,  RV.  viii. 

* RV.  viii.  72.13;  9.7.  5.  14,  and  a verse  in  99®-  ft.  21 

* RV.  vi.  71.  1.  (Jagati). 

‘ RV.  i.  40.  3.  7 RV.  ix.  83.  5. 

» KV.  X.  123.  6.  « RV.  i.  164.  40. 


[396 


viii.  7 — ] The  Soma  Sacrifice 

touches  the  waters,  and  the  waters  are  healing  and  medicine,  verily  thus  at 
the  end  in  the  sacrifice  are  healing  and  medicine  produced.  Now  they  say 
* After  the  pressing  ® should  it  be  put  on  the  fire  ’ ; when  the  Bahispavamana 
(Stotra)  has  been  sung,  they  invoke  the  two  Alvins,  the  gods ; at  that 
moment  should  they  put  it  on  the  Agnidh’s  fire  ; just  as  there  in  the  Upasads, 
so  here  on  the  pressing  day  the  procedure  is  without  taking  breath.  Then 
after  due  performance  (the  pot)  is  put  on,  and  the  animal  sacrifice  is 
undertaken ; the  Mahavira  terminates  at  midday ; in  that  with  it  they 
proceed  at  midday,  and  the  Mahavira  is  he  yonder  that  gives  heat,  verily 
thus  they  delight  him ; verily  thus  his  symbol  is  produced. 


The  Upasads. 


viii.  8.  The  Asuras  made  citadels  ^ in  these  worlds,  iron  in  this,  silver  in 
the  world  of  the  atmosphere  golden  yonder  in  the  sky  they  made ; the  gods 
when  these  worlds  were  invested  ^ saw  the  fifteenfold  thunderbolt ; three 
kindling  verses  repeated  together  make  up  nine,  the  invitatory  and  offering 
verses  six  ; they  make  up  fifteen.  By  means  of  this  fifteenfold  thunderbolt 
the  gods  pushed  away  the  Asuras  from  these  worlds ; verily  thus  also  the 
sacrificer  with  this  fifteenfold  thunderbolt  pushes  away  the  rivals  who  hate 
him  from  these  worlds.  In  the  forenoon  he  should  repeat  the  three  verses,® 
‘ To  the  bounteous  one,  to  him  to  be  attended  ’ ; for  these  are  the  Upasads. 
That  rite  is  successful  over  which  the  first  (three  verses)  are  said,  (for,  they 
say),  ‘ This  day  is  as  it  were  to  be  attended  on  by  yonder  sun.’  ‘ This 
kindling-stick  of  mine,  O AgnU  (he  says  ‘‘)  in  the  afternoon ; that  is  the 
symbol  of  night,  (for  they  say)  ‘ In  the  evening  they  sit  round  this  fire 
kindled  as  it  were.’  Then  on  the  second  day  (he  says)  in  the  forenoon 
‘ This  kindling-stick  of  mine,  O Agni  ’ ; that  is  the  symbol  of  day,  (for  they 
say)  ‘ This  day  is  kindled  as  it  were  by  yonder  sun.’  (He  says)  in  the 
afternoon  ‘ To  the  bounteous  one,  to  him  to  be  attended  ’ ; that  is  the 
symbol  of  night,  (for  they  say)  ‘ They  sit  round  in  the  evening  this  fire 
which  is  to  be  attended  as  it  were.’  Both  these  symbols  are  recognized ; 


® This  is  a variant  mode  of  the  Pravargya 
where  the  two  performances  take  place 
on  the  sutyd  day,  one  after  the  morning 
Stotra  and  one  after  the  midday  Stotra. 

Tlie  Anand.  ed.  has  madhyamdino  (ne)  sargas. 

’ For  the  Upasads  see  AB.  i.  23-6.  For  the 
ritual  see  v.  11.  The  Upasads  here 
must  bo  fortifications  of  the  Asuras  .against 
the  worlds  to  hold  them  from  the  gods. 
Upasaduh  at  the  beginning  is  probably  the 


title  of  the  section,  and  is  clearly  so 
taken  in  M,  which  punctuates  after  it ; 
so  below,  KB.  xxiv.  1;  xxvii.  4. 

* parifrlesu  is  clearly  preferable  to  either 
°strtem  W,  or  °svrfesu  O w p,  or  parifrucefu 
Anand.  ed. 

■'  1?V.  vii.  16.  1-8  : these  (like  the  next)  are 
the  Samidheni  verses. 

‘ RV.  ii.  6.  1-3. 


397] 


[ — viii.  9 


The  Upasads 

therefore  day  by  day  in  alternation  should  he  repeat  (hoping)  ‘ Let  both 
symbols,  both  desires  be  attained.’  He  should  repeat  without  taking 
breath,  for  the  continuity  of  the  breaths ; for  continuous  as  it  were  are 
these  breaths.  Thrice  each  one  should  he  repeat ; these  worlds  are  three ; 
verily  thus  he  obtains  these  worlds.  They  repeated  together  make  up 
nine ; the  seasons  are  six ; these  worlds  are  three ; verily  thus  they  make 
up  that.  He  should  not  say  this  Nigada  * in  the  kindling  verses ; the 
Nigadas  are  omitted;  it  would  be  repetition  if  one  were  to  say  this 
Nigada.  ‘ He  should  not  invite  at  all,’  some  say ; ‘ But  how  without 
inviting  can  he  say  the  ofi’ering  verse  for  a deity?’  (For  this  reason).  After 
the  Rc  he  should  invite  with  (the  invitatory  verses),  ‘ Bring  Agni,  bring 
Soma,  bring  Visnu.’  For  these  three  gods  he  says  the  ottering  verses; 
these  worlds  are  three ; verily  thus  he  makes  these  worlds  full  of  light. 

viii.  9.  The  two  verses  ^ for  Agni  are  Gayatri  verses  ; this  world  is  con- 
nected with  the  Gayatri ; thus  he  obtains  this  world.  Those  for  Soma  are 
Tristubh  verses;  the  world  of  the  atmosphere  is  connected  with  the  Tristubh; 
thus  he  obtains  the  world  of  the  atmo.sphere.  Those  for  Vi.snu  are  Jagati 
verses ; yonder  world  is  connected  with  the  Jagati ; thus  he  obtains  yonder 
world.  These  he  inverts ; those  which  in  the  forenoon  were  invitatory  verses 
he  makes  ottering  verses  in  the  afternoon  ; those  which  were  oflfering  verses 
he  makes  invitatory  verses,  to  avoid  exhaustion,  (thinking)  ‘ The  Rc 
becomes  exhausted  through  the  vasat  call ; let  me  perform  the  vasat  call 
with  (verses)  unexhausted  on  the  same  day  ’.^  In  that  he  inverts  also,  (it  is) 
for  the  strength  of  the  neck ; therefore  the  joints  of  the  neck  ai’e  as  it  were 
intertwined.  The  gods  have  butter  as  their  oblation,  the  sacrificer  has 
milk  as  his  fast  food ; that  is  in  accord.  He  should  treat  them  as  broader 
above ; on  the  first  day  (he  should  milk)  three  teats,  then  two,  then  one ; ^ 
verily  thus  he  makes  the  worlds  mutually  broader.  He  should  not  take  out ; 
they  advance  to  the  world  of  heaven  who  undertake  the  Upasads ; the 
world  of  heaven  is  twelve  journeys  away ; he  who  takes  out  once,  it  is 
with  him  as  if  one  should  follow  after  those  with  one  object  sent  on  a single 


® The  point  of  this,  if  rca  = rcah,  is  that  he  is 
not  to  use  the  usual  formula  (Nigada)  Afftie 
mahdn  asi  (99®-  *•  terms 

d va?ia  devdn  yajamandya,  but  merely  after 
the  last  Pranava  of  the  preceding  Rc  to 
use  the  three  invitatory  formulae  given  ; 
if  rca  = rce  then  the  translation  is  less 
easy  ; it  seems  most  probable  that  kim  u 
begins  a new  clause,  answering  the 
previous,  though  it  might=  ‘but  rather’, 
caned  read  by  Lindner  and  the  Anand. 


ed.  is  really  impossible,  caneti  should  be 
read  with  WM. 

' For  the  verses  see  99®-  • they  are 

RV.  vi.  16.  34  and  39  for  Agni ; i.  91.  2 and 
21  for  Soma ; i.  156.  2 and  3 for  Visnu. 
They  follow  the  invitatory  formulae. 

* The  offering  verses  end  with  vausat,  but  not 

the  invitatory  verses. 

* The  discussion  evidently  touches  on  the 

usual  question  of  possible  mitigations  of 
the  unpleasantness  of  fasting. 


viii.  9 — ] 


The  Soma  Sa/^rijice  [398 

night  before.  If  he  takes  out  twice,  it  is  as  if  the  time  were  two  nights ; 
through  a third  (taking)  he  loses  the  world  of  heaven,  he  cannot  attain  it. 
‘ He  may  however  follow,’  used  to  say  Paingya.  ‘ But  he  should  not  take 
out ; wherever  he  wishes,  there  first  should  he  go  in  the  world  of  heaven  and 
stop : such  a completion  is  better,’  used  Kausitaki  to  say.  In  the  case  of 
(need  of)  eating  his  compeers*  may  bring  curds  for  him,  but  not  in  the 
time  of  the  fast  food ; curds  is  Soma ; his  food  becomes  unobstructed ; he 
obtains  it.  If  they  purchase  (the  Soma)  together,  the  others  should  proceed 
for  two  days  with  the  middle  Upasad,  for  it  is  an  insertion,  being  in 
position  the  world  of  the  atmosphere : so  without  conflict  ® he  proceeds. 


ADHYAYA  IX 

The  Soma  Sacrifice  {continued). 

The  Bringing  forivard  of  the  Fire. 

ix.  1.  Agni  * is  the  holy  power  ; in  that  on  the  fast  day  they  bring  forward 
the  fire,  with  the  holy  power  do  they  strike  away  the  evil  of  the  sacrificer, 
in  front  with  the  Ahavaniya,  behind  with  the  Garhapatya,  on  the  north 
with  the  Agnidhrlya,  on  the  south  with  the  Marjaliya,  in  the  middle  with 
those  within  the  Sadas.  Therefore  on  the  fast  day  they  lead  forward  the 
fire  to  the  east,  they  take  out  the  fires  of  the  priests ; verily  (they  serve)  to 
smite  away  the  evil  of  the  sacrificer.  The  gods  being  about  to  consecrate 
themselves  had  recourse  to  speech,  ‘ Thou  hast  much  and  varied  experience ; 
but  we  wish  to  be  compact  of  truth,  compact  of  restraint.’  She  desired  a por- 
tion in  the  consecration,  but  the  gods  would  not  give  her  a share  therein.  She 
(desired  a share)  in  the  introductory  sacrifice,  and  they  would  not  (give) 
her  (a  share)  therein ; in  the  sale,  and  they  would  not  (give)  her  (a  share) 
therein ; in  the  guest  reception,  and  they  would  not  (give)  her  (a  share) 
therein.  She  did  not  at  all  approach  the  Upasads  being  as  it  were  vexed ; 
therefore  there  should  they  proceed  inaudibly  so  that  they  can  just  hear 
one  another.  She  came  when  the  fire  was  being  brought  forward  on  the 
fast  day ; the  gods  gave  her  a share  therein  ; therefore  there  first  should 
he  recite  aloud,  so  that  they  may  know  that  she  has  arrived  and  has  been 
given  a share  in  the  sacrifice. 

* krtavajapeydh,  comm. ; otherwise  samrCiJ  is  but  the  concurrence  of  tlie  MSS.  iiiclud- 

Soma,  the  king.  ing  M establishes  this  text.  Cf.  KB.vii.  9. 

' It  may  be  ‘it’  proceeds:  there  is  no  cer-  * For  the  Agnipranayana  see  AB.  i.  27  and 
tainty  : usamdram  would  be  more  simple,  28.  For  the  ritual  see  y^S.  v.  12.  5 ; iii. 

14.  8-14. 


[ — ix.  3 


399]  The  Bringing  foru'ard  of  the  Fire 

ix.  2.  He  recites  for  him  as  he  is  taken  forth  the  three  verses  ^ containing 
‘ forth  ‘ Forth  the  god  with  the  thought  divine.’  ‘ Thee  in  the  footstep 
of  the  sacrificial  food  he  says  ^ ; the  .sacrificial  food  is  this  (earth),  for  in  it 
he  praises  (ItU)  all.  He  praises  him  when  deposited  with  the  half  verse  ^ 
containing  (the  word)  ‘ depo.sit  ‘ O All-knower,  we  deposit  thee.’  He 
praises  him  when  he  has  sat  down  with  (the  verses  ■*)  containing  (the  word) 
‘sit’,  ‘ O Agni,  of  fair  face,  with  all  the  gods  ’ ; ‘ Sit,  O Hotr,  in  thine  own 
place,  di.scerning  ’,  and  ‘ The  Hotr  in  the  Hotr’s  .seat,  well  knowing.’  He 
concludes  with  (a  verse  ®)  containing  the  word  ‘ herald  ’,  ‘ Thou  art  a herald  ; 
thou  also  our  protector  from  afar.’  He  recites  appropriate  verses ; what 
in  the  sacrifice  is  appropriate,  that  is  perfect ; verily  (it  serve.s)  for  the 
perfection  of  the  sacrifice.  Eight  he  recites;  the  Gayatri  has  eight  syllables ; 
Agni  is  connected  with  the  Gayatn,  and  has  the  Gayatri  as  his  metre ; 
verily  thus  with  his  own  metre  they  bring  Agni  forwax'd.  (He  recites)  the 
first  thrice,  the  thii-d  thrice ; they  make  up  twelve ; the  year  has  twelve 
months ; verily  (they  serve)  to  obtain  the  year.  They  repeated  together 
make  up  eighteen  Gayatri  verses ; verily  by  the  metre  it  is  connected  with 
Agni.  Of  whatever  even  metre  there  are  six  ®,  they  make  up  a Gayatri ; 
of  whatever  there  are  seven,  an  Usnih,  of  whatever  there  are  eight  an 
Anustubh,  of  whatever  there  are  nine  a Brhati,  of  whatever  there  are  ten 
a Pankti,  of  whatever  there  are  eleven  a Tri.stubh,  of  whatever  there  are 
twelve  (syllables)  a Jagati. 


The  Moving  forward  of  the  Soma  Carts. 


ix.  3.  The ' two  oblation  holders  are  speech  and  mind ; in  speech  and  in 
mind  is  all  this  (universe)  placed.  In  that  they  move  forward  the  two 
oblation  holders,  veiily  (it  serves)  to  obtain  all  desires.  The  oblation 
holders  are  two,  the  cover  as  the  third  they  deposit ; with  them  he  obtains 
all  that  which  is  threefold  regarding  the  gods  or  the  self.  He  recites  for 
them  as  they  are  moved  forward  (a  verse  ^)  containing  (the  word)  ‘ forward 
‘ Let  the  two  come  forward  with  weal  for  the  sacrifice’,  ‘May  sky  and  earth 
for  us  this  ’,  and  ‘ Rich  in  ghee  is  their  milk  ’ he  says  ® ; the  first  (verse) 
contains  a benediction  ; the  second  mentions  two  deities  : the  libation  which 

* RV.  X.  176.  2-4.  « Four  Padas  are  absurdly  assumed,  it  would 

* RV.  iii.  29.  4,  when  the  kindling  wood  is  appear. 

being  placed  on,  99^.  iii.  14.  11.  ix.  3.  ^ For  the  moving  forward  of  the  two 

’ RV.  iii.  29.  4 c.  carts  which  held  the  oblations  see  AB. 

* RV.  vi.  15.  16  ; iii.  29.  8 ; ii.  9.  1.  i.  29.  For  the  ritual  see  99S.  v.  13. 

5 j^v  jj_  2.  ’ KV.  ii.  41.  19  (also  cited  in  KB.  xxvi.  10). 

» RV.  i.  22.  14. 


ix.  3 — ] 


[400 


The  Soma  Sacnfice 


the  Adhvaryu  offers  in  the  track  of  the  two  oblation  holders  he  accompanies 
with  the  first  (verse) ; in  that  they  move  forward  the  two  oblation  holders, 
that  he  accompanies  with  the  latter.  He  praises  the  two  oblation  holders 
with  the  appropriate  (verse  *) , ‘ What  time  ye  came  like  twins  striving.’ 
‘ Let  men  in  service  to  the  gods  ’ (he  says  ®),  for  many  drag  the  two.  ‘ In  the 
two  hast  thou  placed  the  word  of  praise  ’ and  ‘ All  forms  the  sage  doth 
assume  (he  says ) ® ; in  that  they  put  on  the  cover  third,  that  he  accom- 
panies with  the  first,  in  that  they  enclose  the  two  oblation  holders,  that 
with  the  latter. 


ix.  4.  Moreover  (he  accompanies)  with  the  latter  the  ofiering  on  the  front  h 
When  he  thinks  of  the  two,  ‘ They  will  not  move  them  there  ’,  when  they 
make  them  standing  in  the  middle,  then  (should  he  say  ^)  ‘ To  your  lap, 
O ye  that  deceive  not  ’ ; when  there  is  rest,  then  a lap  ^ is  made.  He 
concludes  with  (a  verse  *)  containing  (the  word)  ‘ around  ’,  ‘ Around  thee, 
O singer,  the  songs.’  He  recites  appropriate  (verses) ; what  in  the  sacrifice 
is  appropriate,  that  is  perfect ; verily  (they  serve)  for  the  perfection  of  the 
sacrifice.  They  make  up  eight ; with  them  the  gods  attained  all  attainments  ; 
verily  thus  also  with  these  the  sacrificer  attains  all  attainments.  (He  recites) 
the  first  thrice,  the  last  thrice ; the}'’  make  up  twelve ; the  year  has  twelve 
months ; verily  (they  serve)  to  obtain  the  year.  Further,  in  that  (he  recites) 
the  first  thrice  and  the  last  thrice,  verily  thus  he  ties  the  two  ends  of  the 
sacrifice,  for  firmness  and  to  avoid  slipping.  Then  they  say  to  the  Hotr 
‘Do  thou,  O Hotr,  act  so  that  there  may  be  freedom  from  fear.’  Thus 
exhorted,  before  pronouncing  the  Rc,  he  pushes  a clod  westwards  with  the 
fore  part  of  his  right  foot  (saying  ®), 

‘ From  hence  the  fear  from  men  and  from  others  than  men,  O Vrtra 
slayer. 

Away  the  wheels  have  rolled  ’ ; 

Hence  is  there  risk  from  the  wheels;  thus  for  this  region  there  is 
freedom  from  fear.  He®  should  resort  to  the  left  track  of  the  right 


* EV.  X.  13«  2. 

5 KV.  X.  13.  2 b. 

» RV.  i.  83.  3 (above  KB.  viii.  4)  ; v.  81.  2. 

' This  offering  of  the  Adhvaryu  is  described 
in  Caland  and  Henry,  L'Agnistoma,  p.  89, 
“ RV.  ii.  41.21.  The  meaning  of  nabhyastha 
is  not  quite  clear  ; cf.  Caland  and  Henry, 

p.  86. 

3 upasihah  alludes,  no  doubt,  to  the  fact  that 
in  sitting  (ksema  in  the  case  of  a man) 
then  an  upastha  can  bo  formed  by  crossing 
the  limbs ; see  Hillebrandt,  Neit-  und 
VoUmondsopfer,  p.  92.  • 

* RV.  i.  10.  12  (cited  also  in  KB.  viii.  4). 


® The  translation  of  this  verse  is  conjectural 
but  makes  sense  ; it  occurs  in  variant 
versions  in  MS.  i.  2.  9 ; TB.  iii.  7.  7.  14. 
The  Anand.  ed.  has  jajtiam  and  anya- 
jajnam. 

® prdcyam  is  possible,  but  odd.  M.  has  appa- 
rently p7'a«a!/aw  (pros  i/on?),  aydni  in  M. 
agrees,  and  suggests  this  use  of  yan  ; 
Lindner’s  pratidadhydt  is  nonsense,  and 
M and  the  Ananda9rama  ed.  have  the 
certain  paridad/iydt.  Cf.  Caland,  VOJ. 
xxiii.  62,  who  compares  v.  13.  6 

anusamyan,  but  does  not  suggest  yan  here. 


401] 


The  Bringing  forward  of  Agni  and  Soma  [ — ix.  5 

oblation  holder,  which  is  facing  east,  (thinking)  ‘The  right  oblation 
holder  is  this  world ; this  world  is  a support ; let  me  be  unmoved  in 
going  on  this  support.’  He  should  not  move  to  right  or  left  from  the 
place  where  he  stands  as  he  says  the  final  verse.  If  he  should  move 
from  it  to  right  or  left,  and  if  some  one  were  to  say  of  him,  ‘ He  shall  fall 
away  ’,  so  would  it  be.  After  concluding,  having  wheeled  round  on  his  right 
arm,  keeping  silence,  have  gone  as  he  came,  having  stood  where  standing 
he  has  uttered  the  first  (verse),  both  in  the  rite  and  in  the  taking  forth  of 
the  fires,''  he  should  go  to  his  place. 


The  Bnnging  forward  of  Agni  and  Soma. 


ix.  5.  Agni  ^ is  the  holy  power ; Soma  the  lordly  power ; in  that  on  the 
fast  day  they  lead  forward  Agni  and  Soma,  verily  thus  by  the  holy  power 
and  by  the  lordly  power,  they  smite  away  the  evil  of  the  sacrificer.  They 
say  ‘ Sitting  the  Hotr  should  recite  this  first  (verse) ; all  beings  move 
forward  with  the  leading  forward  of  Soma,  the  king ; in  that  sitting  the 
Hotr  recites  this  Rc,  verily  thus  ^ he  restrains  all  beings  in  their  due  place.’ 
‘ Do  thou  pour  foi-th,  O god,  for  the  first  the  father  ’,  this  verse  ® for  Savitr 
he  first  recites,  to  secure^  instigation  by  Savitr ; to  one  instigated  by  Savitr 
no  possible  injury  happens ; (verily  it  serves)  to  secure  freedom  from  injury. 
(With  the  verse ^),  ‘Rise  up,  0 Brahmanaspati ’,  he  causes  (the  fire)  to  be 
removed ; (with  the  verse  ®),  ‘ Let  Brahmanaspati  move  forward  ’ he  leads 
(it)  forward.  He  recites  two  appropriate  (verses)  for  Brahmanaspati ; 
Brahmanaspati  is  the  holy  power ; verily  thus  by  the  holy  power  he  makes 
the  sacrifice  successful.  ‘ The  Hotr,  the  god,  the  immortal  ’ and  ‘ To  thee, 
O Agni,  day  and  day  ’,  these  sets  of  three  verses  ® for  Agni  alone  he  recites, 
for  Agni  they  take  first.  These  contain  (the  word)  ‘ go  ’,  for  he  praises 
Agni  as  he  is  taken.  When  he  comes  to  (the  words’'),  ‘The  embryo  of 
beings  I take  up  ’,  then  he  should  think  of  an  embryo  for  one  who  desires 
an  embryo ; she  obtains  an  embryo.  In  the  Agnidh’s  altar  they  put  down 
the  fire.  When  the  Adhvaryu  offers  the  libation,  then  should  he  repeat 
this  (verse  ®),  ‘ O Agni,  rejoice ; be  glad  in  this  prayer.’  This  is  the  offering 
verse  for  this  (libation),  being  appropriate  as  containing  the  words  ‘ rejoice  ’ 
and  ‘ be  glad  ’. 


’ The  Anand.  ed.  has,  absurdly,  agnih  praha- 
rane. 

* For  the  leading  forward  of  Agni  and  Soma 

see  AB.  i.  30.  For  the  ritual  see  9?S.  v. 
14. 

* tad  eta  and  yathdyatanam  in  M are  decidedly 

superior  to  the  readings  tad  and  yathd- 
yatham  of  the  other  MSS. 

51  [h.o.*,  sb] 


* Given  in  full  in  v.  14.  8. 

* RV.  i.  40.  1.  According  to  99®-  ^ it 

is  said  uttisthatsu.  Cited  also  in  KB.  xx.  3. 
» RV.  i.  40.  3.  ’ 

« RV.  iii.  27.  7-9  and  i.  1.  7-9. 

’’  RV.  iii.  27.  9. 

« RV.  i.  144.  7. 


ix.  6—] 


The  Soma  Sacrifi.ee 


[402 


ix.  6.  Then  they  lead  Soma  alone  eastwards ; therefore  he  recites  verses  ^ 
for  Soma  alone,  ‘ Soma  goeth,  who  knoweth  the  way.’  Reciting  the  three 
verses,  which  contain  a reference  to  ‘ going  ’,  he  follows  on.  There  the 
Adhvaryu  offers  again  a libation  in  the  Ahavanlya ; then  he  should  recite 
this  (verse  ^),  ‘ To  the  dear  one,  the  strengthener.’  This  is  the  offering  verse 
for  this  (libation), being  appropriate  as  containing  (the  word)  ‘increasing  the 
libation  ’.  Then  they  cause  the  king  to  enter  by  the  eastern  door ; as  he  is 
made  to  enter,  he  recites  for  him  made  to  enter  (the  verse  ®),  ‘ This  of  him 
King  Varuna,  this  the  A9vins,’  which  is  appropriate  in  having  (the  words), 

‘ This  stall  doth  Visnu,  with  his  companions,  reveal.’  For  him  when  he  has 
arrived  he  recites  (the  verse  *)  ‘ Within  hast  thou  come  forward ; thou  shalt 
be  Aditi  ’,  which  contains  (the  word)  ‘ forward  ’.  Hc  praises  him  when 
seated  with  the  verses  ® containing  (the  word)  ‘ sit  ‘ Like  an  eagle  his  nest, 
the  seat  wrought  with  devotion  ’,  ‘ Thee,  lord  of  hosts,  fve  invoke  and  ‘ He 
hath  established  the  sky,  the  Asura,  all-knower.’  He  concludes  with 
(a  verse®)  containing  a benediction,  ‘Do  thou  welcome  Varuna  the  great.’ 
He  recites  appropriate  verses  ; what  in  the  sacrifice  is  appropriate,  that  is 
perfect ; verily  (they  serve)  for  the  perfection  of  the  sacrifice.  He  recites 
twenty  verses ; they  make  up  the  Viraj  ; Soma  is  connected  with  the  Viraj  ; 
the  Viraj  is  food ; Soma  is  food ; thus  by  food  he  causes  proper  food  to 
abound.  (He  recites)  the  first  thrice  and  the  last  thrice ; they  make  up 
twenty-four;  the  half  months  of  the  year  are  twenty-four;  verily  (they 
serve)  to  obtain  the  year.  If  they  cause  the  king  to  enter  by  the  eastern 
door  thus  is  it ; but  if  they  (cause  him  to  enter)  by  the  western  (door)  the 
Hotr  should  follow  after  ’’  (thinking)  ‘ The  Hotr  is  the  body  of  the  sacrificer  ; 
Soma  is  the  breath;  let  me  not  sever  the  body  from  the  breath.’  He 
concludes  standing  facing  south  to  the  north  (of  the  oblation  holder) ; 
Soma  the  king  is  glory ; proper  food  from  thence  onwards  he  confers  and 
glory  upon  himself. 


‘ RV.  iii.  62.  13-16. 
* RV.  ix.  67.  29. 

3 RV.  i.  166.  4. 

« RV.  viii.  48.  2. 


® RV.  ix.  71.  6 ; ii.  23.  1 (cited  above  KB. 

viii.  5)  ; viii.  62.  1. 

6 RV.  viii.  62.  2. 

’ anusamhjat  is  paralleled  by  lyrth,  KB.  xxx.  6 ; 
it  is  read  in  M. 


403] 


The  Animal  Sacrifice 


[-X.  1 


ADHYAYA  X 


The  Animal  Sacrifice. 


X.  1.  The^  sacrificial  post  is  a thunderbolt.  In  that  they  erect  the  post 
on  the  fast  day,  verily  thus  with  a thunderbolt  they  smite  away  the  evil 
of  the  sacrificer.  It  should  not  be  bent,  as  it  were,  for  to  be  bent  in  the 
stomach  is  the  symbol  of  one  hungry.  Again  it  should  be  turned  towards 
the  Ahavaniya ; that  is  the  symbol  of  one  well  fed ; his  wives  ^ are  not 
like  to  be  hungry,  who  makes  a post  so  formed.  One  of  Pala9a  wood 
he  should  make  w'ho  desires  splendour,  of  Bilva  wood  he  who  desires  proper 
food,  and  of  Khadira  he  who  desires  heaven.  It  should  be  three  cubits 
with  the  symbol  of  these  worlds,  four  cubits  with  the  symbol  of  cattle, 
five  cubits  with  the  symbol  of  the  Pankti,  six  cubits  with  the  symbol  of  the 
seasons,  seven  cubits  with  the  symbol  of  the  metres,  eight  cubits  with  the 
symbol  of  the  Gayatri,  nine  cubits  with  the  symbol  of  the  Brhati,ten  cubits 
with  the  symbol  of  the  Viraj,  eleven  cubits  with  the  symbol  of  the  Tristubh, 
twelve  cubits  with  the  symbol  of  the  Jagati.  These  measures  are  suitable 
forms  for  the  post.  One  suitable  form  should  he  produce  and  make  the 
post.  They  say  however,  ‘ One  should  not  measure  the  post ; let  it  be 
unmeasured ; the  mea.sured  by  the  measured  one  wins ; the  unmeasured 
by  the  unmeasured;  (therefore  it  serves)  to  win  the  incommensurable.’ 
‘ Both  for  the  post  and  the  altar  (he  should  choose  the  size  which  he 
considers  in  his  mind  suitable’,  (Kausitaki)  used  to  say.  Mind  is  Prajapati ; 
Prajapati  is  the  sacrifice ; the  sacrifice  itself  rejoices  in  the  sacrifice  when 
mind  in  mind.  The  post  in  the  Vajapeya  alone  is  determined  as  of  seven- 
teen cubits.  It  is  placed  in  with  eight  corners,  for  the  attainment  of  all 
desires.  Then  they  wash  it ; thus  what  of  it  has  here  been  harshly  treated 
as  it  were  with  the  axe  and  hewm  as  it  were,  that  of  it  verily  he  makes 
whole,  that  he  heals.  Then  they  ® anoint  it ; thus  the  waters  which  are 
in  man,  these  they  place  in  it ; well  anointed  himself  should  the  sacrificer 
make  it ; so  does  the  sacrificer  become  not  rough  as  it  were. 


* For  the  animal  offering  of  the  Soma  sacrifice 

see  AB.  ii.  1-14.  For  the  ritual  see  99®- 
V.  15-20.  The  Adhyaya  is  trans.  by  R. 
Lobbecke,  who  gives  the  commentary  in 
full  ( tiher  das  Verkdltnis  von  Brahmanas  und 
^autasillras  ; Leipzig  dissertation,  1908), 
on  which  see  W.  Caland,  VOJ.  xxiii.  63. 

* bhdryd  bhavanfi  is  to  be  read  with  '\V  w b M K, 

not  hhavati. 


® The  quotation  is  not  marked  but  no  doubt 
ends  at  avaruddhyai.  Cf.  KB.  x.  3,  n.  2. 

* M.  adds  iat  kurvlta,  a mere  gloss  but  a correct 
one.  The  opinion  is,  of  course,  Kausi- 
taki’s. 

® anjafi  as  a singular  is  an  anomaly  which  can 
be  excused  only  by  the  proximity  of 
aryanti  in  x.  2.  But  I think  anjanti 
should  be  restored  and  so  read  ; as  in  the 
case  of  pranenijati  a plural  is  natural. 


X.  2 — ] 


[404 


The  Soma  Sacrifice 


X.  2.  For  it  when  being  anointed  he  recites  the  appropriate  (verse 
containing  the  word  ‘ anoint  ‘ They  anoint  thee  at  the  sacrifice,  pious 
men’.  For  it  when  being  placed  erect  he  recites  (verses^)  containing  the 
words  ‘erect’  and  ‘up’,  ‘Rise  erect,  O lord  of  the  forest’,  ‘Rising  before 
the  kindled’,  ‘Bom  he  is  born  in  the  fairness  of  the  days’,  ‘Aloft  to 
our  aid  ’,  and  ‘ Aloft  do  thou  guard  us  from  tribulation  with  thy  ray  ’. 
He  concludes  with  (a  verse  containing  the  word  ‘ covered  round  ’,  ‘ The 
youth,  well  clad,  covered  round,  hath  come.’  He  recites  appropriate  verses ; 
what  in  the  sacrifice  is  appropriate,  that  is  perfect ; verily  (it  serves)  for  the 
perfection  of  the  sacrifice.  He  recites  seven  (verses) ; the  metres  are  seven ; 
verily  (they  serve)  to  obtain  all  the  metres.  (He  recites)  the  first  thrice  and 
the  last  thrice ; they  make  up  eleven ; the  Tristubh  has  eleven  syllables ; 
cattle  are  connected  with  the  Tristubh ; verily  (they  serve)  to  obtain  cattle. 
So  is  (the  ceremony)  in  the  case  of  one  victim  and  one  post.  If  at  one  post 
they  should  deal  with  eleven  victims,  then  in  the  case  of  each  victim  the 
Adhvaryu  gives  directions,  in  the  case  of  each  victim  there  is  the  same 
concluding  (verse),  ‘ The  youth,  well  clad,  covered  round,  hath  come  ’ ; it  is 
(recited)  for  it  as  it  is  being  covered  round.  ‘ So  in  the  case  of  one  post, 
but  how  in  the  case  of  eleven  posts  ? ’ (they  ask).  The  same  seven  verses 
he  should  recite  for  them  up  to  ten ; in  the  case  of  the  last  post  they  set  up 
he  should  apply  the  remainder  of  the  hymn,  before  the  Pragatha  ‘ Then 
like  horns  of  the  horned  they  appeared.’  Verily  all  he  accompanies  ; there 
is  the  same  concluding  verse,  ‘ The  youth,  well  clad,  covered  round,  hath 
come  ’ ; it  is  (recited)  for  it  as  it  is  being  covered  round.  ‘ It  ’,  they  say,  ‘ he 
should  throw  along ; the  post  is  the  sacrificer ; the  Ahavaniya  is  the  world 
of  heaven ; verily  thus  he  makes  him  go  to  the  world  of  heaven ; that  is 
heavenly  ’.  But  they  say  ‘ Let  it  stand ; in  that  this  is  the  place  of  the 
splinter  of  the  post,  the  Asuras  and  the  Raksases  could  drink  after  if  this 
were  not  so  ® ; therefore  this  (post)  should  stand  erect  as  a thunderbolt  on 
the  place  of  sacrifice,  smiting  away  the  Asuras  and  the  Raksases,  and 
repressing  them,  and  also  guarding  the  sacrifice  and  the  sacrificer.’  One 
is  suited  for  the  post,  one  is  rich  in  wood,  one  is  fitted  for  a hole.  That 
which  has  its  rind  downwards,  that  is  fitted  for  a hole ; such  a one  ® he 
should  not  wish  ; that  which  has  its  rind  pointing  up,  and  is  rich  in  wood 


> RV.  iii.  8.  1. 

* RV.  iii.  8.  .T  ; 2 ; 5 ; i.  36.  13  ; U. 

3 RV.  iii.  8.  4. 

< RV.  iii.  8.  10. 

® For  the  construction  see  Delbruck,  AUind. 
Synt.  p.  87. 

® This  fcf.  AB.  iii.  46 ; vii.  26,  30)  is  tlie 
most  probable  sense  of  ofd  liore.  The 


Anand.  ed.  has  dsanyeydt ! 

3 sa  dravyah  seems  almost  certainly  to  be  read, 
though  only  by  conjecture,  kdmam  is  not 
certain  in  sense  but  most  probably  may 
be  taken  as  above  : he  may  use  it.  For 
prasavydh  cf.praeavi,  x.  8,  for  which  BR. 
(iv.  1094)  suggest  °salavi ; the  sense  is  cer- 
tain. 


405] 


[ — X.  3 


The  Animal  Sacrijice 

is  that  connected  with  man ; he  may  use  it  if  he  desires ; the  tree,  whose 
rind  grows  from  left  to  right  in  accord  with  the  course  of  the  sun,  is  that 
suited  for  the  post  and  is  heavenly.  (The  tree),  which  stands  alone, 
unrivalled,  or  is  covered  up  to  the  root  with  shoots,  is  not  bare ; it  is 
connected  with  cattle ; it  one  desiring  cattle  should  use.® 

X.  3.  He  who  is  consecrated  enters  the  jaws  of  Agni  and  Soma ; in  that 
on  the  fast  day  he  offers  a victim  to  Agni  and  Soma,  this  is  a buying  off 
of  himself  ^ ; with  this  buying  off  of  himself  he  becomes  free  from  debt 
and  then  sacrifices.  So  he  should  not  eat  of  it,  for  it  is  man  in  counterfeit. 
But  they  say  ‘ Every  oblation  is  a buying  off  of  oneself ; he  would  not 
eat  of  any  oblation,  if  he  were  not  willing  to  eat  because  it  is  a buying  off 
of  oneself.  Therefore  at  will  should  one  eat  Agni  and  Soma  are  day  and 
night ; in  that  by  day  they  proceed  with  (the  offering  of)  the  omentum, 
thereby  is  day  pleased.  In  that  the  offering  to  Agni  is  carried  out  during 
the  night,  thereby  is  the  night  as  connected  with  Soma  pleased.  ‘ That  is 
the  final  setting  free  of  day  and  night  ’ (they  say) ; by  the  sacrifice  are  day 
and  night  set  free ; they  do  not  obtain  him,  who  knowing  thus  offers 
this  victim.  They  say  ‘ It  should  be  two  coloured  ; white  and  black  with 
the  symbols  of  day  and  night ; or  white  and  red  with  the  symbols  of  Agni 
and  Soma.’  There  are  eleven  fore -offerings  and  eleven  after-offerings,  and 
eleven  supplementary  offerings;  these  are  thirt}'- three ; all  the  gods  are 
thirty-three  ; verily  (they  serve)  to  delight  all  the  gods.  The  fore-offerings 
are  expirations,  the  after-oflferings  inspirations ; therefore  are  they  alike, 
for  the  expirations  and  the  inspirations  are  similar.  They  say  ‘Why 
does  he  sacrifice  with  a Rc  in  the  fore -offerings  and  with  the  opening 
words  only  in  the  after-offerings?’  ‘The  fore-offerings  are  seed  to  be 
poured,  the  after-offerings  are  seed  to  be  deposited ; therefore  with  a Rc 
he  sacrifices  in  the  fore-offerings,  and  with  the  opening  words  in  the 
after-offerings.’  In  that  he  says  the  last  whole,  verily  thus  he  places  the 
sacrificer  in  the  world  of  heaven.  He  invokes  with  the  Apri  verses ; with 
the  whole  self,  with  the  whole  mind,  he  gathers  together  the  sacrifice, 
who  sacrifices.  The  self  of  him  becomes  empty  as  it  were ; he  fills  it  up 
for  him  with  these  (verses).  In  that  he  fills  it  up,  therefore  are  they 


* The  position  of  m makes  it  clear  that  it 
contrasts  the  tree  with  shoots  and  that 
with  no  other  trees  near  it,  and  calls 
both  pa^vya  as  contrasted  with  the 
merely  svargya  tree.  It  is  quite  clear 
that  ’bhrdirvyah  is  to  be  read  and  taken 
with  ekasthah.  The  Anand.  ed.  here  is 
very  careless,  having  svayiipyasya,  and  like 
Lindner  it  reads  bhrdfri-yah.  Caland 


(VOJ.  xxiii.  63)  remarks  on  the  obscurity 
of  the  passage,  but  offers  no  help. 

* For  this  idea  cf.  Schwab,  Das  altindische 

Thieropfer,  p.  xix  ; Keith,  Taittirlya  Sarh- 
hitd,  pp.  cvi  seq.  See  AB.  ii.  3. 

* There  is  no  iti  to  make  clear  the  end  of  the 

argument,  but  it  is  doubtless  here.  Cf. 
KB.  X.  1,  n.  3 ; xii.  7,  n.  6 ; xvii.  1 ; 
xxiv.  8 ; XXV.  3. 


[406 


X.  3 — ] The  Soma  Sacrijice 

called  Apris  (fillers).  He  surrounds  the  animal  with  fire,  to  smite  away 
the  Raksases ; Agni  is  the  smiter  away  of  the  Rak.sases ; he  carries  the 
fire  round  thrice  from  left  to  right ; that  is  as  if  Agni  were  to  put  three 
forts.  Therefore,  ‘ Go  round  again  ’ he  should  say  to  the  Agnidh,  if  he 
desire  of  a man,  ‘ May  he  not  fall  away.’ 

X.  4.  ‘0  ye  divine  slayers  and  ye  human  make  ready ; bring  (the 
victim)  to  the  doors  of  the  sacrifice,  ordaining  the  sacrifice  for  the  two 
lords  of  the  sacrifice  ’ ; regarding  this  ^ some  say,  ‘ The  lord  of  the 
sacrifice  is  the  sacrificer.’  ‘ What  man  (is  the  lord)  ? ’ he  should  say, 

‘ the  lord  of  the  sacrifice  is  the  deity  only,’  ‘ Its  bends  are  twenty-six  ’, 
(he  says) ; the  bends  are  the  ribs.  On  both  sides  of  the  blood  he  breathes 
down,  (thinking)  ‘ The  Raksases  have  the  blood  as  their  share ; let  me  not 
set  away  the  share  of  the  gods  with  the  share  of  the  Raksases.’  It  is 
the  Adhrigu  (formula).  The  instruction  is  ‘Do  not  mutilate  the  limbs.’ 
What  is  unspoilt  is  the  oblation  of  the  gods ; they  do  not  eat  the  oblation 
which  is  spoilt.  Nine  times  does  he  breathe  down  in  the  Adhrigu ; the 
breaths  are  nine ; verily  thus  he  places  breaths  in  the  sacrificer,  to  secui'e 
full  life  in  this  world  and  immortality  in  yonder  world.  Thrice  ^ he  utters 
the  concluding  verse,  to  avoid  non-recurrence.  He  says  one  before ; the 
fathers  are  one  as  it  were ; the  victim  has  as  it  were  the  fathers  for  its 
deity  when  it  is  being  offered.  In  that  he  says  three  after,  and  among 
the  gods  (things  are)  thrice,  verily  thus  he  makes  it  have  the  gods  as  its 
deities,  and  renews  it.  Having  concluded  he  mutters  inaudibly,  ‘ Both 
and  he  that  is  not  evil  ’ ; the  slayer  of  the  gods  is  not  evil ; ® to  him  verily 
does  he  hand  it  over,  for  he  knows  the  gods. 

X.  5.  Then  he  recites  (the  verses)  accompanying  the  drops  ; ^ verily  with 
them  he  makes  the  drops  suitable  for  Agni.  These  are  the  invitatory 
verses  for  them,  these  the  offering  verses.  Therefore  they  are  appropriate. 
Having  proceeded  with  the  (offering  to  the)  calls  of  Hail  I they  proceed 
with  the  (offering  of  the)  omentum ; verily  thus  they  make  the  fore- 
offerings  sharers  in  the  victim.  He  should  not  utter  speech  between  the 
(offering  to  the)  calls  of  Hail!  and  the  (offering  of  the)  omentum, 


1 For  the  Mantra  see  Schwab,  pp.  102  seq. ; 
99s.  V.  17.  1-9.  There  are  nine  Mantras 
for  the  Hotr  in  the  Adhrigu.  The  account 
in  AB.  ii.  6,  7 is  fuller. 

* adhrigo  famidhvam  .<fU{ami  farriidhvam  famidhvam 

adhrigo  3,  99^- 

• H.aug’s  ingenious  view  that  apdpa  = apa,  apa 

.addressed  to  the  slaughterer,  though  in 
consonance  with  probability,  is  not  sup- 
ported by  any  real  evidence,  and  the  ex- 


planation of  the  word  as  a symbol  of 
deprecation  of  sin  in  the  slayer  is  equally 
good,  and  accords  with  the  use  of  such 
terms  as  famitr  and  satiijnapaya. 

X.  6.  * For  the  ritual  see  9?S.  v.  18.  1-19. 12. 
The  Purod&9a  offering  follows  the  norm 
of  the  Istis,  i.  e.  the  new  and  full  moon 
sacrifices,  and  the  SvisUkrt  offering  is 
one  of  a cake. 


[ — X,  G 


407]  The  Animal  Sacrifice 

(thinking)  ‘The  calls  of  Hail!  ai*e  the  breaths;  the  omentum  is  the  body; 
let  me  not  separate  the  breaths  and  the  body  by  anything.’  In 
that  the  invitatory  verses  of  the  victim  for  Agni  and  Soma  are  Anustubh 
verses,  (it  is  because)  the  Anustubh  is  the  Gayatri  and  the  metre  of  Agni 
is  the  Gayatri ; in  that  the  offering  verses  are  Tristubh  verses,  it  is  because 
the  Tristubh  is  the  metre  of  the  lordly  power,  and  Soma  is  the  lordly 
power.  Thus  according  to  the  metre  he  delights  the  two  deities.  During 
the  offering  of  the  victim  a cake  is  offered ; ^ the  cake  is  the  sap  of 
animals ; verily  thus  he  makes  (the  victim)  full  of  sap  and  fit  for  sacrifice. 
Where  a cake  in  connection  with  the  victim  is  offered,  the  Svistakrt 
of  the  cake  (ofiering)  is  permanent ; the  Svistakrt  is  Agni  (the  unmoved) ; ® 
therefore  it  becomes  permanent  Having  recited  (a  verse)  of  Vi9vamitra, 
as  the  invitatory  verse  for  the  cake  Svistakrt,  he  recites  (a  verse)  of 
Vi9vamitra  as  the  offering  verse;  the  cake  is  the  continuity  of  the 
sacrifice ; Vi9vamitra  is  speech  ; by  speech  the  sacrifice  is  continued. 

X.  6.  Then  he  recites  the  Manota.^  All  the  deities  gather  towards  the 
victim  as  it  is  offered,  (thinking)  ‘ He  will  utter  my  name ; he  will  utter 
my  name.’  The  minds  of  all  these  are  woven  in  the  victim ; these  he 
delights  herein ; so  it  is  not  in  vain  that  all  these  have  assembled  together. 
They  say  ‘ Since  the  victims  are  offered  to  diverse  deities,  then  why  does 
he  accompany  that  for  Agni  alone  ? ’ ‘ Three  are  the  Manotas  of  the  gods  ; 

Agni  is  the  Manota  of  the  gods,  for  in  him  the  minds  of  the  gods  are 
woven.  Moreover,  speech  is  the  Manota  of  the  gods,  for  in  it  are  their 
minds  woven.  Moreover,  the  cow  is  the  Manota  of  the  gods,  for  in  her 
are  their  minds  woven.  All  the  Manotas  are  Agni;  in  Agni  the  Manotas 
unite ; therefore  he  accompanies  that  for  Agni  only  ’ (is  the  answer). 
They  make  up  thirteen ; thirteen  are  the  cuttings  of  the  victim ; these 
he  accompanies.^  (He  recites)  the  first  thrice  and  the  la;st  thrice ; they 
make  up  seventeen ; Prajapati  is  seventeenfold ; that  rite  is  beneficial 
which  is  commensurate  with  Prajapati.  He  recites  seventeen  kindling 
verses ; Prajapati  is  seventeenfold ; that  rite  is  beneficial  which  is 


* The  construction  as  the  sentence  stands  is 
an  accusative  absolute,  but  it  is  obvious, 
as  Lindner  points  out,  that  ’miniTrupyate 
must  be  read.  Curiously  enough  the 
same  change  is  not  suggested  by  Lindner 
below,  where  it  is  certain  as  mmirupyate 
is  found  in  OLC,  na  nirupyate  in  Anand. 
ed.  and  W w B K,  and  na  nirupyeta  in  b, 
and  the  reading nintpyate  which  he  adopts 
only  in  M.  na  nirwpyafe  could  be  rendered. 


but  the  sense  is  not  better  than  that  given 
by  ’nunirupyate. 

’ acyutah  (cf.  KB.  x.  6)  goes  with  the  preced- 
ing words,  but  it  also  applies  to  Agni, 
who  is  the  connecting  link  in  the  argu- 
ment. Read  puroddfosvistakrt. 

> RV.  vi.  1 ; see  CgS.  v.  9.  13.  Cf.  also  KB. 
xii.  8. 

* This  is  doubtless  the  real  force  of  samava- 
dyati : he  shares  in  the  making  portions 
{avadyati)  of  the  victim  by  his  recitation. 


X.  6 — ] 


[408 


The  Soma  Sacrifice 

commensurate  with  Prajapati.  When  the  victim  is  offered,  then  the  lord 
of  the  forest  is  unmoved ; the  lord  of  the  forest  is  Agni,  he  bestows 
the  oblation  on  the  gods;  therefore  he  becomes  unmoved;  he  also 
has  milk  as  his  portion ; so  Agni  becomes  a sharer  in  all  the  oblations. 
They  say  ‘ Since  the  gods  possess  the  solid  then  why  does  the  lord  of  the 
forest  possess  the  liquid  as  his  share  ? ’ ‘ The  gods  shared  the  solid 

of  the  sacrifice,  the  fathers  the  liquid ; the  victim  has,  as  it  were,  the 
fathers  as  its  deities;  the  milk  has  the  fathers  as  its  deities;  therefore 
is  it ’,  he  should  reply.  They  say  ‘Why  in  the  Soma  sacrifice  do  they 
offer  two  libations  for  the  choosing  * (of  priests),  and  not  in  the  Havir- 
yajna?’  ‘The  Haviryajna  is  an  incomplete  sacrifice;  the  Soma  sacrifice 
is  a complete  sacrifice ; therefore  at  the  Soma  sacrifice  alone  do  they  offer 
the  two  libations  for  the  choosing  and  not  at  the  Haviryajna’  (is  the 
answer).  He  offers  in  the  first  case  with  the  call  of  Hail ! ‘ Acceptable 
to  speech  may  I become,  acceptable  to  the  lord  of  speech ; 0 divine  speech, 
what  of  thy  speech  is  sweetest,  in  that  us  may  he  ® to-day  place ; hail  to 
Sarasvati.’  Thus  he  releases  speech ; therefore  hence  onwards  speech 
being  released  supports  the  sacrifice ; with  the  mind  (he  accompanies)  the 
second  (libation) ; for  by  mind  is  mind  delighted. 


ADHYAYA  XI 

The  Soma  Sacrifice  {continued) 

The  Prdtaranuvdka. 

xi.  1.  Next^  comes  the  morning  litany.  In  that  he  recites  it  in  the 
morning,  that  is  why  the  morning  litany  has  its  name.  In  that  he  mutters 
the  formulae  of  recourse,  in  that  he  offers  the  libations,  verily  thus  he 
produces  a benediction.  After  uttering  the  sound  hin  he  recites  the 
morning  litany;  the  sound  hin  is  a thunderbolt;  verily  thus  with  a 
thunderbolt  he  smites  the  evil  of  the  sacrificer.  He  should  recite  aloud 
in  a clear  tone.  The  clear  is  the  one  part  of  speech  which  is  not  infested 
by  evil ; therefore  in  a clear  tone  should  he  recite,  to  smite  away  the  evil 
of  the  sacrificer.  By  half  verses  should  he  recite ; these  worlds  are  com- 

* dkdma  and  pdthah  here  seem  necessarily  to  ® See  TS.  iii.  1.  10.  1 with  Keith’s  note. 

have  some  such  sense  {pd  ‘drink’  ex-  * For  the  morning  litany  see  AB.  ii.  15-18. 
plaining  pdthah)  ; read  abhajanta.  Cf.  For  the  ritual  see  99®-  ^ 

ZDMQ.  liv.  603.  formulae  of  recourse  are  a series  bhdh 

* For  these  libations  see  99®-  16-18  ; prapadye,  &c.,  said  before  the  Agnidh’s 

Caland  and  Henry,  L’ Agnistoma,  p.  186.  altar. 


409] 


Tlie  Prdtaranuvdka 


[ — xi.  4 


mensurate  with  the  Rc;  the  first  half  verse  is  this  world,  the  second 
yonder  world ; what  is  between  the  two  half  verses  is  the  atmosphere 
here.  In  that  he  recites  by  half  verses,  verily  thus  he  makes  the 
sacrificer  to  prosper  with  these  worlds ; verily  thus  he  places  the  sacrificer 
in  these  worlds. 

xi.  2.  ‘ Now  the  Paukti  has  five  feet ; how  is  it  recited  by  half  verses?  ’ 
(they  ask ).  The  syllable  om  is  the  third  with  the  last  two ; so  is  it 
recited  by  half  verses.  He  recites  the  service  ^ to  Agni ; thus  he  obtains 
this  world;  he  recites  that  to  Usas;  verily  thus  he  obtains  the  world 
of  the  atmosphere ; he  recites  that  to  the  A9vins ; verily  thus  he  obtains 
yonder  world.  He  recites  a Gayatri ; the  Gayatri  is  the  mouth ; he 
recites  an  Anustubh ; the  Anustubh  is  speech ; thus  he  places  speech  in 
the  mouth ; by  the  mouth  he  utters  speech.  He  recites  a Tristubh ; the 
Tristubh  is  might  and  strength  ; verily  thus  he  places  might  and  strength 
in  the  sacrificer.  He  recites  a Brhati ; the  Brhati  is  cows  and  horses ; 
he  recites  a Usnih ; the  Usnih  is  sheep  and  goats;  he  recites  a Jagati; 
the  Jagati  is  might  and  strength ; the  Tristubh  is  might  and  strength  in 
the  front;  the  Jagati  is  might  and  strength  behind  ; 

xi.  3.  in  the  middle  are  cattle  connected  with  the  Brhati  and  the  Usnih ; 
verily  thus  with  might  and  strength  he  encircles  the  cattle  on  both  sides 
and  confers  them  upon  the  sacrificer.  So  from  the  sacrificer  cattle 
are  not  likely  to  depart.  Just  as  in  this  world  men  eat  cattle,  just  as 
they  enjoy  them,  so  in  yonder  world  cattle  eat  men,  so  they  enjoy  them. 
He  wins  them  here  with  the  morning  litany ; won  here  they  eat  him  not 
in  yonder  world,  they  enjoy  him  not  in  requital.  Just  as  he  eats 
them  in  this  world,  just  as  he  enjoys  them,  so  in  yonder  world  he  eats 
them,  so  he  enjoys  them.  He  recites  a Pahkti  verse;  the  Pankti  is 
a support ; verily  thus  in  all  creatures  he  makes  the  sacrificer  fiind 
support. 

xi.  4.  Now  all  the  gods  resort  to  the  Hotr  as  he  is  about  to  recite  the 
morning  litany,  expecting  ‘ With  me  will  he  commence,  with  me  will 
he  commence.’  If  he  were  to  commence  indicating  one  deity,  he  would 
fall  a victim  to  the  other  deities.  He  commences  with  (a  verse)  not 
addressed  (to  one  deity) ; thereby  he  does  not  fall  a victim  to  any  deity. 
(With  the  verse),^  ‘ O waters,  the  rich  ones  ’ he  commences ; all  the  deities 
are  the  waters ; verily  thus  with  all  the  deities  he  commences.  ‘ Advancing 


* The  recitation  ends  with  o 8,  which  counts 

here  as  the  sixth  Pada ; 99®*  ^i*  ^*  I®* 

* For  these  see  99®*  ''^i* 

xi.  3.  * A rare  and  interesting  passage  on 
moral  retribution,  regarded  as  usual 
52  [h.o.s.  2b] 


ritually  : cf.  the  vision  of  Bhrgu  in  the 
9B.  xi.  6.  1 ; JB.  i.  44-48  (Oertel,  JAOS. 
XV.  234-238;  xxvi.  196);  L6vi,  La  doctrine 
du  sacrifice,  pp.  100-102. 
xL  4.  > KV.  X.  30.  12. 


xi.  4 — ] 


[410 


The  Soma  Sacrijice 

forward  up  to  the  sacrifice  (with  this)  ^ he  continues.  ‘ Up  ’ is  the 
symbol  of  this  world,  ‘ advancing  ’ is  that  of  yonder  (world) ; ‘ up  ’ is  the 
symbol  of  Agni,  ‘advancing’  is  that  of  yonder  sun;  so  in  all  the  for- 
mulae of  recourse,  in  all  the  services  to  Agni,  to  Usas,  and  to  the  Alvins  the 
first  utterance  is  the-  symbol  of  Agni,  the  second  that  of  yonder  sun. 
There  are  varied  metres  and  between  them  pits  as  it  were  ; these  two 
are  the  strongest,  the  uninjured,  the  untroubled,  deities;  with  these 
two  he  commences.  With  the  one  hymn^  should  he  mount;  that  is  the 
symbol  of  mounting  without  falling  into  a pit  and  is  heavenly.  When 
there  occurs  in  the  one  hymn  a difference  of  authorship,  then  without 
taking  breath  should  he  step  over.  Breath  is  immortality ; thus  by 
immortality  he  passes  by  death  ; just  as  one  steps  over  a pit  by  means 
of  a beam  or  a roller,*  so  with  the  Prana va  he  steps  over ; the  Pranava 
is  holy  power;  verily  thus  with  the  holy  power  he  continues  the  holy 
power. 

xi.  5.  The  Pranava*  should  be  uttered  pure  for  those  who  desire  offspring, 
with  m at  the  end  for  those  who  desire  support.  ‘ The  Pranava  should 
have  m at  the  end  ’,  some  say,  but  the  rule  is  that  it  should  be  used  pure. 
The  Pranava  is  investigated  as  to  the  fact  that  ‘ Here  it  is  pure,  here 
it  is  in  full  form  ’.  ‘ The  Pranava  should  be  pure  in  the  middle  of  Qastras 
and  of  recitations  ’,  Kausitaki  used  to  say.  Thus  is  continuity.  It 
should  have  m at  the  end  for  the  sake  of  a pause ; the  pause  is  a support ; 
verily  (it  serves)  for  a support.  Verily  (the  two  serve)  to  obtain  both 
desires.  These  are  the  carryings  of  the  metres ; they  carry  the  subsequent 
over  the  preceding  metre.  No  harm  ^ befalls  him,  who  by  the  metre  is 
carried  over  ^ the  metre.  ‘ When  he  is  passing  over,  he  should  pierce  with 
his  mind  as  it  were  him  whom  he  hates ; in  the  fractures  of  the  metre 
he  either  goes  to  ruin  or  is  crushed,’  so  he  used  to  say.  The  Panktis  at 
the  end  of  the  offerings  he  recites  with  the  same  endings ; the  end  is 
sap,  the  metres  are  cattle ; verily  thus  the  metres  end  in  sap ; cattle 
ending  as  it  were  rejoice  in  the  good  grass.  This  is  a Viraj  with  one 
syllable  short ; with  one  twice  repeated  it  is  exactly  a Viraj  ; with  one 
thrice  repeated  there  is  one  over  the  Viraj. 


® RV.  i.  74.  1 (also  in  KB.  xxii.  1). 

* The  three  kratus  have  parts  in  Gayatrl, 
Anustubh,  Tristubh,  Brhatl,  Usnih, 
Jagati,  Pahkti.  Hence  there  are  breaks 
in  the  metre  ; but  in  the  case  of  the 
samdrohanlya  verses  they  are  all  to  be 
treated  as  in  a single  hymn,  disregarding 
differences  of  hymn  (arseya).  On  this 
plan  the  occurrence  of  gartas  is  avoided. 


For  the  verses  which  are  reduced  to  360 
by  some  see  Anartiya  on  vi.  6.  89  seq. 

* Something  flat,  like  a board,  is  clearly 

meant.  The  Anand.  ed.  reads  maiiyencu 
^ i.  e.  0 3 not  o 3 m. 

^ dptih  is  read  in  the  Anand.  ed. 

* The  sense  is  doubtful,  but  nothing  better 

seems  possible  as  the  text  stands  in  the 
MSS.  and  edd. 


411] 


TJiC  Prdtaranuvdka 


[ — xi.  8 


xi.  6.  Three  desires  are  there  in  the  sacrifice,  that  in  its  completion, 
that  in  its  deficiency,  that  in  its  superabundance.  The  complete  part  of  the 
sacrifice  is  heavenly,  the  defective  food,  the  superabundant  serves  for  genera- 
tion. Verily  thus  here  the  sacrificer  obtains  all  desires.  He  concludes  with 
(a  verse)  containing  a benediction  ‘ Usas  with  her  ruddy  kine  hath 
appeared  ’ ; verily  thus  he  utters  a benediction  for  cattle.  So  cattle  are 
not  likely  to  stray  from  the  sacrificer.  At  this  verse  he  lets  out  his  voice  ^ ; 
thus  he  announces  him  to  the  gods,  ‘ He  has  been  born,’  for  in  it  is  he  bom. 
He  repeats  (the  verse  of  two  Padas,  ‘ With  this  let  us  win  the  prize  set  by 
the  gods ' ; the  metres  increasing  by  four  (syllables)  are  cattle ; (the  verses) 
with  two  Padas  are  the  sacrificer’s  metre ; verily  thus  he  places  the  sacri- 
ficer in  command  of  cattle  ; man  stands  over  cattle,  as  it  were.  He  recites 
the  thrice  seven  metres  of  the  services ; that  makes  up  twenty-one  ; the 
fourfold  Stoma,  the  highest  of  the  Stomas,  is  the  twenty-onefold  ; thus  he 
obtains  the  highest  of  the  Stomas.  In  that  there  are  twenty-one,  the 
months  are  twelve,  the  seasons  five,  these  worlds  three,  and  the  sun  yonder 
the  twenty-first,  verily  thus  he  fixes  the  sacrificer  in  unity  of  world  with 
him. 

xi.  7.  They  say  ‘ Seeing  that  there  are  these  kindling  verses  of  the 
Haviryajna  or  the  animal  sacrifice,  then  what  are  those  of  the  Soma  sacri- 
fice 1 ’ ‘ The  morning  litany  ’,  he  should  reply,  for  by  the  syllables  of  the 
others  he  seeks  to  obtain  the  year,  by  the  Res  here.  A hundred  ^ only 
should  he  recite  ; man  has  a hundred  (years  of)  life  ; verily  thus  he  confers 
life  upon  him.  He  should  recite  a hundred  and  twenty ; the  days  of 
a season  are  one  hundred  and  twenty ; thus  he  obtains  the  season  ; by  the 
season  the  year,  and  the  desires  that  are  in  the  year.  He  should  recite 
three  hundred  and  sixty  ; the  days  of  the  year  are  three  hundred  and  sixty  ; 
verily  (they  serve)  to  obtain  the  year.  He  should  recite  seven  hundred  and 
twenty  ; seven  hundred  and  twenty  are  there  of  the  days  and  nights  of  the 
year  ; thus  he  obtains  the  days  and  nights  of  the  year.  A thousand  should 
he  recite ; a thousand  is  all,  the  morning  litany  is  all ; thus  all  he  obtains 
with  all,  who  knows  thus.  But  Kausitaki  used  to  say  ‘ The  morning  litany 
is  Prajapati ; Prajapati  is  incommensurable ; who  ought  to  measure  it  ? ’ 
This  is  the  rule. 

xi.  8.  They  say  ‘ Since  the  hymns  are  recited  in  the  Sadas,  then  why 
does  he  recite  the  morning  litany  at  the  two  oblation  holders  ? ’ The  two 


1 RV.  V.  75.  9. 

* i.  e.  he  goes  from  the  middle  to  the  highest 
tone, 

» RV.  vi.  17.  15. 

xi.  7.  ^ The  100  verse  form  is  given  in  the 


Aitareya  tradition  from  a Prayoga  by 
Caland  and  Henry,  p.  131;  the  120  and  360 
and  720  verse  forms  in  Anartlya’s  commen-' 
tary  on  99®.  v.  6.  41  in  lieu  of  the  1,000 
verse  form  laid  down  in  the  Sutra  itself. 


[412 


xi.  8 — ] The  Soma  Sacrijice 

oblation  holders  are  the  head  of  the  sacrifice  ; the  metres  are  the  breaths  ; 
thus  he  places  breath  in  the  head.  In  the  Sadas  the  hymns  are  recited ; 
the  Sadas  is  the  stomach ; the  hymns  are  food ; proper  food  is  suited  for  the 
stomach.  As  is  a cart,  so  is  the  sacrifice  in  counterfeit ; as  the  com,  so  the 
morning  litany ; as  the  vessels,  so  the  hymns.  If  a man  recites  a little 
just  as  vessels  come  together  (in  a cart)  with  a little  corn  only,  so  his  hymns 
come  together,  and  on  account  of  the  coming  together  of  the  hymns  totter- 
ing is  liable  to  befall  the  sacrificer ; therefore  should  he  repeat  many  ; thus 
he  makes  strong  the  hymns.  (He  says)  ‘ Let  the  benediction  of  the  sacri- 
fice as  successful  be  obtained  for  me  ’ ; the  benediction  of  the  sacrifice  as 
successful  is  the  sacrificer’s.  Three  are  these  sets  of  a thousand  in  the 
sacrifice,  the  morning  litany,  the  Alvins’  litany,  and  the  great  litany.^  He 
should  begin  when  night  is  far  advanced, ^ before  the  emission  of  speech, 
before  the  time  when  cattle,  men,  and  birds  take  up  speech ; speech  these 
creatures  make  to  swell,  in  that  they  lie  silent  (thinking)  ‘ Let  us  first 
prosper  on  speech,  swollen,  not  dissipated.’  Between  the  morning  litany 
and  the  Upan9u  and  Antaryama  cups  he  should  not  set  free  his  speech 
(thinking)  ‘ The  Upan^u  and  Antaryama  cups  are  expiration  and  inspira- 
tion ; the  morning  litany  is  speech ; let  me  not  separate  expiration  and 
inspiration  and  speech  by  any  other  thing.’  Some  begin  with  ‘ O waters,  ye 
wealthy  ones  ’,  after  muttering  (thinking)  ‘ This  is  a yoking  of  the  metres  ® ’ ; 
but  the  rule  is  ‘ He  should  not  insert  anything  before  the  words  ‘ 0 waters, 
ye  wealthy  ones  ’,  to  prevent  him  being  laid  low. 


ADHYAYA  XII 


The  Soma  Sacrifice  {continued). 
The  Aponaptrlya. 


xii.  1.  The  ^ waters  are  the  sacrifice;  in  that  they  come  to  the  waters, 
verily  thus  they  come  to  the  sacrifice.  Moreover  the  waters  arc  strength 
and  sap.2  Verily  thus  they  unite  the  sacrifice  with  strength  and  sap. 


* The  reading  of  M.  mahdmratam  iti  etad  uktham 

is  a good  example  of  the  glosses  which 
are  found  here  and  there  in  that  MS. 

* mahdrdtram  in  W w O b p is  a common  error 

before  u (pakuryat),  and  is  kept  in  the 
Anand.  ed. 

^ These  words  seem  (despite  the  silence  of 
the  Vtdic  Concordance)  to  bo  intended  to 


bo  the  matter  muttered,  unless  it  Is  a 
title  of  some  text,  or  unless  wo  take  it  as 
‘having  muttered  (thinking)  “This  is  a 
yoking  of  the  metres 

xii.  1.  * For  the  AponaptrTya  see  AB.  ii.  19,  20. 
For  the  ritual  see  919S.  vi.  7.  1-10. 

* The  reading  is  certainly  iirjaiva  despite  the 
errors  of  the  MSS.,  tirjenaiva  (so  the 


413] 


[ — xii.  2 


The  Aponaptriya 

Moreover,  the  waters  are  immortality ; verily  thus  he  confers  immortality 
upon  himself.  Now  aforetime  the  Raksases,  confounders  of  the  sacrifice, 
used  to  watch  the  waters  at  the  fords;  then  whosoever  came  to  the 
waters  they  killed  them  all  ; then  Kava.sa  saw  this  hymn  of  fifteen  verses,^ 
‘ Forth  among  the  gods  let  there  be  speeding  for  the  Brahman  ’ ; he  recited 
it ; thereby  he  smote  away  the  confounders  of  the  sacrifice,  the  Raksases, 
from  the  fords;  thence  since  then  they  return  in  safety  and  uninjured 
from  the  sacrifice.*  Yonder  in  the  waters  the  Adhvaryu  offers  a libation ; 
then  should  he  accompany  this  (with  the  verse  ®),  ‘ Send  forth  our  sacrifice 
with  divine  offering.'  This  is  the  offering  verse  for  this  (libation),  being 
appropriate  by  containing  (the  word)  ‘ offering  (He  recites  ®)  ‘ Winding 
hitherward,  those  of  two  streams,’  when  (the  waters)  are  being  brought ; 
‘ What  time  the  waters  are  seen  coming  forward,’  when  they  are  discerned  ; 
‘ Some  come  together ; others  come  up,’  ® as  they  come  up ; some  waters 
come,  others  come  up  ; ‘ Like  the  waters  divine,  they  come  up  to  the  vessel 
of  the  offering  ’,®  as  they  are  poured  down  into  the  Hotr’s  bowl ; ‘ May  the 
cows  with  milk  eager  for  the  end  ’,^°  the  cows  are  the  waters,  for  the 
waters  impel  all  this  (universe).  The  Adhvaryu  stands  turned  towards  the 
Hotr ; the  Hotr  asks  him,  ‘O  Adhvaryu,  hast  thou  found  the  waters?’ 
‘ Hast  thou  found  the  sacrifice  ? ’ verily  thus  he  says  to  him.  ‘ They  have 
indeed  condescended  ’ he  replies  ; ‘ We  have  found  what  we  have  sought 
in  these  waters  ; for  this  they  have  condescended,’  verily  thus  he  says  to 
him.  Being  answered  the  Hotr  begins  the  Nigada;  the  Nigada  is  strength 
and  sap  ; verily  strength  and  sap  he  places  in  the  oblation  by  means  of  the 
Nigada. 

xii.  2.  ‘ The  mothers  go  with  the  paths  ’ (he  recites  ^) ; the  mothers  are 
the  waters,  for  he  praises  the  waters  as  they  go.  ‘ They  have  come,  rich, 
with  living  gifts  ’ (he  recites  ®)  when  they  have  come  up.  He  concludes  with 


Anand.  ed.)  aurjenaiva  (M),  urjam  era. 
This  episode,  according  to  Weber  (Ind. 
Stud.  X.  168,  n.  1),  may  refer  to  attacks  by 
the  aborigines  on  the  Aryan  invaders. 
The  reading  of  M ’ccha  yanti  is  obviously 
to  be  restored  in  the  text  for  ucehrayanti ; 
cf.  Caland,  VOJ.  xxiii.  63. 

3 RV.  X.  30. 

^ soastir  istydh  is  hardly  correct,  as  svastih  as 
nom.  is  not  natural  since  it  leaves  no 
qualification  of  the  sentence  istydh,  &c. ; 
the  readings  of  M svasty  arista  and  K 
svasiy  aristyd  point  to  a possible  original 
srasty  arista  iri^Jdh.  The  Anand.  ed.  has 
svasti  ristydh. 


® RV.  X.  30.  10. 

6 RV.  X.  30.  11. 

’ RV.  X.  30.  13. 

® RV.  ii.  35.  3.  The  -waters  mixed  are  the 
Vasativarl’s  with  those  in  the  Maitra- 
varuna’s  bowl. 

® RV.  V.  43.  1. 

RV.  V.  43.  1. 

M has  tad  dkotem  anannamur  iti.  AB.  ii.  20. 
12  has  anarhnamuh,  and  aveh  in  the  question 
in  the  Mantra,  glossed  by  avidah,  the  two 
imperfects  being  natural. 

1 RV.  i.  23.  16. 

2 RV.  X.  30.  14. 


xii.  2 — ] 


The  Soma  Sacrifice  [414 

(a  verse  containing  the  word  ‘ across  ‘ The  waters  have  arrived,  eager,  to 
this  strew.’  He  recites  appropriate  (verses) ; what  in  the  sacrifice  is  appro- 
priate, that  is  perfect ; verily  (they  serve)  for  the  perfection  of  the  sacrifice. 
The  morning  litany  had  been  recited,  the  hymns  had  not  been  obtained*  ; at 
this  conjunction  the  Asuras  went  against  them;  the  gods,  perceiving  in 
fear,  saw  this  thriceforged  thunderbolt ; ‘ The  waters  ’ is  the  first  form  of  the 
thunderbolt ; ‘ Sarasvati  ’ is  the  second  form  of  the  thunderbolt  ® ; this  ® is 
a hymn  of  fifteen  verses,  that  is  the  third  form  of  the  thunderbolt.  The 
gods  with  the  thriceforged  thunderbolt  pushed  away  the  Asuras  from  these 
worlds ; verily  thus  also  the  sacrificer  pushes  away  with  this  thriceforged 
thunderbolt  the  rivals  who  hate  him  from  these  worlds. 

xii.  3.  The^  Madhyamas  performed  a session  on  the  Sarasvati.  Then 
Kavasa  sat  down  in  the  midst,  they  said  to  him,  ‘ Thou  art  the  son  of 
a female  slave ; we  will  not  eat  with  you.’  He  rushing  on  in  anger  praised 
the  Sarasvati  with  this  hymn ; she  followed  after  him ; thereupon  they 
felt  themselves  free  from  passion  ^ ; they  went  after  him  and  said  ‘ 0 seer, 
homage  he  to  thee  ; harm  us  not ; thou  art  of  us  the  best,  seeing  that  she 
follows  after  thee.’  Thus  they  informed  him  ; they  removed  his  anger. 
This  is  the  greatness  of  Kavasa  and  the  founder  of  the  hymn  (is  he).  In  that 
they  go  with  their  wives,  (it  is  because)  the  Gandharvas  as  commissioners  ® 
in  the  waters  guard  the  Soma  of  Indra.  They  love  women,  and  they  turn 
their  minds  towards  them ; so  it  is  as  if  one  might  take  the  sacrifice  of 
careless  persons.  The  sacrifice  condescends  to  him  who  knows  thus.  He 
recites  twenty  (verses) ; they  make  up  the  Viraj  ; the  waters  are  connected 
with  the  Viraj,  the  Viraj  is  food,  the  waters  are  food  ; thus  by  food  he 
causes  proper  food  to  abound.  (He  recites)  the  first  thrice,  and  the  last 
thrice ; they  make  up  twenty-four ; the  Gayatri  has  twenty-four  syllables  ; 
the  Gayatri  supports  the  morning  pressing ; thus  the  waters  contain  the 
symbol  of  the  morning  pressing.  So  much  for  the  Aponaptriya. 


3 KV.  X.  30.  16. 

* aprapta  is  read  in  the  Anand.  ed.  as  well  as 

in  the  MSS.,  except  M,  used  by  Lindner, 
but  as  an  active  it  is  doubtful  ; and  it  is 
difficult  to  trust  the  MSS.  and  M is  very 
often  right.  Cf.  Delbriick,  Altind.  Synt., 
pp.  382  seq.  ; KB  xxix.  8,  n.  3. 

6 EV.  x.  30.  12. 

* i.  e.  RV.  X.  30. 

* For  the  Mfidhyama  Rsis  see  AGS.  iii.  4. 


For  this  chapter  see  AB.  ii.  19  ; cf.  the 
Chagaleya  Upanisad,  Weber,  Ind.  Stud. 
ix.  42-46. 

’ niragd  iva  is  rendered  by  Haug  (Aitareya 
Brdhmana,  ii.  112,  n.  1)  as  if  niragd  (sin- 
less) iti  were  read  of  Kavasa,  but  this 
cannot  very  naturally  be  so  taken. 

^ pratydhitdh  in  M is  a clear  case  of  a gloss 
ousting  the  text ; of.  AJP  xxxvi.  267,  268. 
Like  nirdga,  the  word  is  late. 


415] 


The  Upahgu  and  Antai'ydma  Cui^s 


[ — xii.  5 


The  Upuhgu  and  Antai'ydma  Cups. 

xii.  4.  The*  Upah^u  (cup)  is  expiration  ; as  it  is  offered  he  should  breathe 
forth  along  it  (saying)  ‘ Protect  my  expiration,  quicken  my  expiration  ; 
hail  1 Thee  of  fair  birth  to  the  sun  ! ’ This  is  its  call  of  vasat  and  its  call  of 
Hail ! These  libations  go  not  to  the  gods  over  which  the  vasat  call  or 
the  call  of  Hail ! is  not  pronounced.  Inspiration  is  the  Antaryama  (cup) ; 
as  it  is  offered  he  should  breathe  down  along  it  (saying)  ‘ Protect  my 
inspiration,  quicken  my  inspiration  ; hail ! Thee  of  fair  birth  to  the  sun  ! ’ 
This  is  its  call  of  vasat,  and  its  call  of  Hail  I These  libations  go  not  to  the 
gods  over  which  the  vasat  call  or  the  call  of  Hail ! is  not  pronounced.  The 
Upah^u  and  Antaryama  are  expiration  and  inspiration ; one  of  these 
they  offer  when  the  sun  has  risen,  the  other  before  the  sun  has  risen ; 
verily  thus  they  separate  expiration  and  inspiration ; therefore  expira- 
tion and  inspiration,  though  being  together,  are  separate  as  it  were.  ‘ In 
that  they  offer  one  when  the  sun  has  risen  and  the  other  before  the  sun  has 
risen,  verily  thus  from  day  and  night  they  obstruct^  the  Asuras,  for  on 
both  sides  of  yonder  sun  are  day  and  night,  and  the  sacrificer  (obstructs) 
evil,’  so  he  used  to  say.^  He  for  whom  they  offer  both  (cups)  after  the  sun 
has  risen  or  before  the  sun  has  risen  is  a sacrificer  with  water,  not  a sacri- 
ficer with  Soma ; he  for  whom  these  two  are  offered  in  their  order  is  a real 
sacrificer  with  Soma.*  So  for  the  Upan9u  and  Antaryama  (cups). 

TJie  Sarpana. 

xii.  5.  ‘ Should  * the  Pavamana  be  followed  up  or  not  ? ’ (they  ask).  ‘ It 
should  not  be  followed  up,’  they  say.  The  abode  of  the  Rc  is  where  the 
Hotr  stands  ; that  of  the  Saman  where  they  yonder  sing  the  Saman.  He 
who  follows  up  removes  ^ the  Rc  from  its  own  abode,  and  makes  the  Rc 
a follower  of  the  Saman.  Thei’efore  he  should  not  follow  up,  (thinking) 
‘ Let  me  not  remove  the  Rc  from  its  own  abode  ’ and  ‘ Let  me  not  make  the 


* For  the  two  cups  see  AB.  ii.  21.  For  the 

ritual  see  9?®-  2. 

* All  the  MSS.  of  Lindner  and  the  Anand.  ed. 

have  aniarayanti,  a denominative  form 
not  found  certainly  before  the  classical 
period. 

* Td  is  possibly  = rai  here,  but  cd  maybe  ‘ or’. 

Cf.  KB.  xvi.  9,  n.  6. 

‘ The  reading  of  all  MSS.  but  M,  and  of  the 
Anand.  ed.  somayafititi  may  be  correct, 
the  first  iti  being  a dictum  of  Kausltaki 
as  above,  but  the  simpler  reading  of  M is 


perhaps  better,  as  often  ; so  the  comm. 

xii.  5.  * For  this  rule  regarding  the  participa- 
tion of  the  Hotr  in  the  movement  of  the 
other  priests  to  the  place  for  the  perfor- 
mance of  the  Saman  and  the  eating  there 
of  a cam  see  AB.  ii.  22.  95®-  3-13 

gives  the  ritual  for  the  Bahispavamana 
and  in  14  the  Mantra  for  the  Hotr  as 
here. 

* For  cyavayoH  (in  M also)  there  is  a parallel 
in  PB.  and  it  need  not  therefore  be 
corrected. 


xii.  5 — ] 


[416 


The  Soma  Sacrifice 

Rc  a follower  of  the  Ssman.’  But,  if  (the  sacrificer)  be  also  the  Hotr,  he 
should  follow  up,  for  to  him  falls  the  duty  of  a chorister,  (thinking)  ‘ The 
Svarasaman  ^ is  the  world  of  heaven ; let  me  place  myself  in  the  Svara- 
saman,  the  world  of  heaven.’  Then  (they  ask)  ‘ All  the  gods  rejoice 
together  in  the  morning  in  the  Pavamana ; how  then  is  it  not  then  com- 
pletely consumed  ? ’ When  the  Pavamana  has  been  sung,  he  should  mutter 
the  following,  ‘ Invoked  are  the  gods  for  the  eating  of  this  Soma,  the  puri- 
fying, the  discerning ; let  the  gods  invoke  me  for  the  eating  of  this  Soma, 
the  purifying,  the  discerning  ; with  mind  thee  I eat ; with  speech  thee  I eat; 
with  breath  thee  I eat ; with  the  eye  thee  I eat ; with  the  ear  thee  I eat.’ 
This  is  the  joint  invocation  with  the  gods.  So  by  him  yonder  Soma, 
the  king,  the  discerning,  the  moon,  the  food,  is  eaten,  that  food  yonder 
which  the  gods  eat. 

The  Animal  Sacrifice  {continued). 

xii.  6.  Now  ^ as  to  the  victim.  The  victim  is  clearly  Soma,  for  if  it  were 
not  offered  it  would  be  as  it  were  a water  drinking ; thereby  he  makes  firm 
the  pressings.  In  that  they  proceed  with  the  omentum,  thereby  is  the 
morning  pressing  made  firm  ; in  that  they  cook,  in  that  they  proceed  with 
the  cake  at  the  animal  sacrifice,  thereby  is  the  midday  pressing  made  firm  ; 
in  that  they  proceed  with  this  (victim)  at  the  third  pressing,  thereby  is  the 
third  pressing  made  firm.  This  is  the  making  firm  of  the  pressings.  The 
deities  who  drink  the  Soma  and  those  who  share  the  victim — there  are 
thirty-three  Soma  drinking  deities  who  depend  on  the  Soma  libations, 
eight  Vasus,  eleven  Rudras,  twelve  Adityas,  Indra  as  the  thirty-second, 
Prajapati  as  the  thirty-third  ; then  also  thirty -three  who  share  the  victim — 
both  of  these  sets  are  delighted.  Of  this  (victim)  which  is  offered  some  say 
‘ It  should  be  for  Indra  and  Agni  ’,  saying  ‘ All  the  gods  are  Indra  and 
Agni ; thus  by  it  he  delights  all  the  gods.’  But  others  say  ‘ This  (victim) 
should  be  for  Agni,  the  cakes  are  for  Indra;  thus  Indra  and  Agni  have 
equal  shares.’  ‘ Agni’s  is  the  morning  pressing  , this  (victim)  is  offered  at 
the  morning  pressing;  they  take  for  another  that  which  is  Agni’s  who 
make  it  have  another  for  its  deity  ; it  is  as  if  one  were  to  take  for  another 
what  is  another’s  ; further  the  year  is  alone  for  those  who  perform  a 
session  of  a year,  (the  victim)  is  for  Agni  only  ; it  should  not  change,’  so  some 
say.  In  the  teaching  (of  Kausitaki)  (the  victim)  is  determined  as  for  Agni; 

® Tlie  Svarasaman  is  properly  the  Saman  of  plated  (cf.  KB.  xii.  6).  This  or  a similar 

the  three  days  before  and  after  the  Visu-  passage  is  cited  in  ApfS.  xii.  17.  2 from 

Vivnt  or  central  day  in  the  Gavam  Ayann,  the  Bahvrcabrahmann. 

the  great  sacrificial  session,  here  contem-  * For  the  ritual  see  ^9®- 


417] 


The  Animal  Sacrijice 


[ — xii.  8 


xii.  7.  The  offering  verse  ^ for  the  omentum  of  the  victim  contains  (the 
word)  ‘become’,  ‘Thou  hast  become  the  leader  of  the  sacrifice  and  the 
region’;  that®  for  the  cake  contains  (the  word)  ‘pure’,'  Forward  to  the  pure 
radiance  do  ye  bear  ’ ; that  ® for  the  oblation  contains  (the  word)  ‘ oblation  ’ 

‘ The  singers  urged  by  thought  ’.  ‘ The  set  of  eleven  * they  should  arrange 

in  order  ’ is  the  rule.  If  (the  sacrifice)  is  accompanied  with  Prsthyas  in  the 
invitation  he  issues  invitations  for  the  morning  pressing  (with  the  words), 
‘ Bring  the  gods  to  the  sacrificer ; bring  Agni,  0 Agni ; bring  the  lord  of 
the  forest;  bring  Indra  with  the  Vasus’;  he  issues  invitations  for  the 
midday  pressing  (with  the  words),  ‘ Bring  Indra  with  the  Rudras  ’ ; he 
issues  invitations  for  the  third  pressing  (with  the  words),  ‘ Bring  Indra  with 
the  Adityas,  wdth  the  Rbhus,  with  the  Vibhus,  with  Vaja,  with  Brhaspati, 
w'ith  the  All-gods.’  Some  include  the  lord  of  the  forest  in  this  invitation, 
saying  ‘At  the  end  should  (the  lord  of  the  forest)  be  invited,  for  they 
sacrifice  to  him  at  the  third  pressing.’  As  to  this  they  say  ® ‘ The  victim 
is  the  body,  the  lord  of  the  forests  the  breath  ; if  one  there  were  to  say  of 
him,  “ He  hath  separated  the  body  from  the  breath,  he  shall  not  live  ”, 
it  would  be  so.  Therefore  in  connexion  with  the  victim  the  lord  of  the 
forest  should  be  invited.’  The  victim  has  been  discussed. 

xii.  8.  Prajapati  having  created  offspring,  felt  himself  empty  as  it  were ; 
he  pondered,  ‘ How  now  can  I sacrifice  with  such  a sacrificial  rite  that  by 
sacrificing  with  it  I shall  obtain  my  desires  and  win  proper  food  ? ’ He  saw 
the  set  of  eleven  (victims) ; he  grasped  it  and  sacrificed  with  it ; having 
sacrificed  with  it  he  obtained  his  desires  and  won  proper  food  ; verily  thus 
also  the  sacrificer  having  sacrificed  with  this  set  of  eleven  obtains  his 
desires,  and  wins  proper  food.  Of  this  set  of  eleven  the  invitatory  and 
offering  verses  are  distinct  and  those  for  the  oblation  to  Manota,  but  the 
rest  is  the  same.  The  first  is  for  Agni ; Agni  is  the  holy  power ; (it  serves) 
to  win  the  glory  of  the  holy  power.  The  second  is  for  Sarasvati ; Sarasvati 
is  speech ; by  speech  is  food  made  sweet  and  eaten ; (it  serves)  to  obtain 
proper  food.  The  third  is  for  Soma ; Soma  is  the  lordly  power ; (it  serves) 
to  win  the  glory  of  the  lordly  power.  The  fourth  is  for  Pusan ; Pusan  is 
food ; (it  serves?)  to  obtain  proper  food.  The  fifth  is  for  Brhaspati ; Brhaspati 
is  the  holy  power ; (it  serves)  to  win  the  glory  of  the  holy  power.  The 


> RV.  X.  8.  6. 

* RV.  vii.  4.  1 (cited  also  in  KB.  xxvi.  8). 

» RV.  iii.  6.  1. 

‘ ekadafiTiim,  the  reading  of  the  comm.,  is 
clearly  correct,  Anusvara  being  easily 
omitted  and  °7iis  of  M being  a facile 
correction. 

' pr^hyopayam  is  perhaps  more  probable  than 
53  [h.O.S.  23 j 


prstkopdyam,  as  it  thus  refers  naturally 
to  a Sattra  (cf.  KB.  xii.  6 . 

® As  often  no  iti  ends  the  quotation  ; cf.  KB. 

X.  1,  3 ; xvii.  1 ; xxiv.  8. 
xiL  8.  * verses  for  the 

eleven  victims  which  differ.  For  the 
Manota  oblation  see  KB.  x.  6. 


xii.  8—] 


The  Soma  Sacrifice  [418 

sixth  is  for  the  All-gods ; of  all  forms  is  food  eaten ; (it  serves)  to  obtain 
proper  food.  The  seventh  is  for  Indra ; Indra  is  the  lordly  power ; (it  serves) 
to  win  the  glory  of  the  lordly  power.  The  eighth  is  for  the  Maruts ; the 
Maruts  are  the  waters;  the  waters  are  food;  (it  serves)  to  obtain  proper 
food.  The  ninth  is  for  Indra  and  Agni ; Indra  and  Agni  are  the  holy  and 
the  lordly  powers ; (it  serves)  to  win  the  glory  of  the  holy  power  and  the 
glory  of  the  lordly  power.  The  tenth  is  for  Savitr ; instigated  by  Savitr  is 
this  food  eaten ; (it  serves)  to  win  proper  food.  The  eleventh  is  for  Varuna ; 
Varuna  is  the  lordly  power ; (it  serves)  to  win  the  glory  of  the  lordly  power. 
Thus  Prajapati,  by  the  holy  power  and  the  lordly  power  and  by  the  lordly 
power  and  the  holy  power,  kept  encircling  on  both  sides  and  winning  proper 
food.  Verily  thus  also  the  sacrificer,  by  the  holy  power  and  the  lordly  power 
and  by  the  lordly  power  and  the  holy  power,  keeps  encircling  on  both  sides 
and  winning  proper  food. 


ADHYAYA  XIII 

The  Soma  Sace,ifice  {continued). 

The  Creeping  to  the  Sadas. 

xiii.  1.  The^  sacrifice  is  Prajapati;  in  it  are  all  desires,  all  immortality; 
the  altars  are  the  protectors ; to  them  as  he  creeps  ^ to  the  Sadas  he  pays 
homage,  ‘ Homage,  homage  ’,  for  the  gods  are  not  above  receiving  homage. 
They,  having  homage  paid,  let  the  Hotr  pass  on.  He  proceeds  to  this 
Prajapati,  the  sacrifice ; thus  herein  the  sacrificer  obtains  all  desires. 

The  Set  of  Five  Oblations. 

xiii.  2,  Then  ^ they  proceed  with  the  set  of  five  oblations.  The  set  of  five 
oblations  is  cattle ; verily  (they  serve)  to  obtain  cattle.  There  are  five 
oblations,  curds,  fried  grains,  groats,  the  cake,  the  milk  mess.  The  Pankti 
has  five  Padas ; the  sacrifice  is  fivefold  ; cattle  are  fivefold ; man  is  fivefold  ; 
for  obtaining  the  sacrifice  and  cattle  this  is  offered,  also  for  the  encircling 
of  cattle  and  the  making  firm  of  the  pressings.  Breath  is  the  set  of  five  * 

> For  the  ritual  see  99®-  * 9“^^^-  ™ore  correctly  notes  that  the  formal 

* The  Anand.  ed.  has  prasi^syan.  beginnings  of  the  verses  must  be  changed 

xiii.  2.  ’ For  the  havispdhkii  see  AB.  ii.  24.  For  to  alter  a praisa  into  a ySjyA. 

the  ritual  see  99®- 


419] 


The  Five  Oblations  and  the  Cakes 


[ — xiii,  3 


oblations ; therefore  the  Hotr  utters  as  the  offering  verse  the  same  formulae 
as  the  Maitravaruna  for  his  directions ; for  breath  is  the  same.  They  say 
‘ The  Rc  which  he  uses  in  the  morning  as  offering  verse  is  wearied  for  that 
day ; then  how  is  it  fi’esh  in  all  the  pressings  ? ’ In  that  he  continues  to 
carry  on  with  the  pressings,  (saying)  ‘ In  the  morning,  (the  cakes)  of  the 
morning  pressing  at  the  morning  pressing,  ‘ Those  of  the  midday  pressing 
at  the  midday  pressing,  ‘ Those  of  the  third  pressing  at  the  third  pressing, 
thereby  is  it  fresh  ^ They  say  ^ ‘ Why  in  the  morning  only  is  there  a milk 
mess,  and  not  in  the  midday  or  at  the  third  pressing  1 ’ ‘ The  Maitravaruna 
is  the  sacrifice  ; the  sacrifice  is  born  at  the  morning  pressing ; a young  boy’s 
portion  is  milk ; this  is  as  if  one  should  give  the  breast  to  a child  on  birth  ; 
it  is  old  at  the  other  two  pressings ; when  one  grows  one  is  past  the  breast 
then.  Therefore  in  the  morning  only  is  there  a milk  mess,  and  not  in  the 
midday  nor  at  the  thii’d  pressing  ’ (is  the  answer). 


The  Cakes. 


xiii.  3.  ‘ 0 ^ Agni,  enjoy  the  oblation,’  he  says  at  each  pressing  as  the 
offering  verse  of  the  Svistakrt  offering  of  the  cake.  Avatsara  Prasravana  ^ 
was  the  Hotr  of  the  gods.  To  him  in  that  glory  death  attached  itself ; 
death  is  Agni ; having  delighted  Agni  by  the  oblation  (saying),  ‘ O Agni, 
enjoy  the  oblation,’  he  was  set  free.  Verily  thus  also  a Hotr,  who  knowing 
thus  delights  Agni  by  the  oblation  (saying)  ‘ 0 Agni,  enjoy  the  oblation, 
is  set  free.  Through  these  intermediate  spaces  the  gods  went  to  the  world 
of  heaven ; to  them  in  that  glory  death  attached  itself ; death  is  Agni ; they 
having  delighted  Agni  by  the  oblation  (saying)  ‘ 0 Agni,  enjoy  the  oblation,’ 
were  set  free.  Verily  thus  also  a Hotr  who  knowing  thus  delights  Agni 
by  the  oblation  (saying)  ‘ 0 Agni,  enjoy  the  oblation,’  is  set  free.  (The 
words),  ‘ O Agni,  enjoy  the  oblation,’  have  six  syllables ; this  body  has  six 
members  and  is  sixfold ; thus  ransoming  the  self  by  the  self,  having  become 
free  of  debt,  he  sacrifices.  This  is  the  Mantra  of  Avatsara  Prasravana ; he 
should  not  think  ‘ By  which  now,  by  which  shall  I sacrifice  ? ’ ; he  should 
know  ‘ Let  me  sacrifice  by  the  Mantra  made  by  a Rsi,  the  Rc.’ 


’ The  variants  of  the  yajyds  according  to  the 
pressing  make  the  decisive  difference. 
The  praitas  are  given  in  Scheftelowitz,  Die 
Apokryphen  des  Byveda.  p.  145,  where  prdtah- 
sdvasya  (cf.  p.  147)  occurs  for  prdtahsava- 
nasya  here  ; so  in  the  Prayogas  and 
Anand.  ed. 

‘ For  this  see  AB.  ii.  22. 


' For  the  cakes  of  the  pressings  see  AB.  ii.  23. 
For  this  point  in  the  ritual,  the  ydjyd  of 
the  Svistakrt  offering,  99®.  vii.  1.  8. 

‘ The  V.  1.  Pra9ravana  is  supported  by 
W w B b M K,  the  Anand.  ed.,  and  by 
Max  Muller’s  MS.  at  least  once.  There 
is  the  same  variation  in  the  name  of  the 
Plaksa  Prasravana  {Vedic  Index,  s.v.). 


xiii.  4 — ] 


[420 


The  Soma  Sacrifice 

xiii.  4.  Now  we  have  called  the  victim  Soma ; and  so  the  cakes.  Ten  are 
they,  shoots  of  Soma ; the  old  shoot,  which  they  press  here ; the  glad  shoot, 
the  waters  ; the  sap  shoot,  rice ; the  male  shoot,  barley ; the  bright  shoot, 
milk ; the  living  shoot,  the  victim ; the  immortal  shoot,  gold ; the  Re 
shoot;  the  Yajus  shoot;  the  Saman  shoot;  these  ai'e  the  ten  Soma  shoots; 
when  all  these  unite,  then  is  there  Soma,  then  the  pressed  (Soma). 


The  Cups  for  two  Deities. 

xiii.  5.  Having  ’ proceeded  with  the  cakes,  they  proceed  with  (the  cups) 
for  two  deities.  The  cakes  are  the  body  of  the  sacrificer,  (the  cups)  for 
two  deities  the  breaths;  in  that  having  proceeded  with  the  cakes,  they 
proceed  with  (the  cups)  for  two  deities,  verily  thus  they  place  ^ the  breaths 
in  the  sacrificer,  to  secure  fullness  of  life  in  this  world  and  immortality  in 
yonder  world.  So  the  sacrificer  lives  his  full  life  in  this  world,  he  obtains 
immortality,  imperishableness  in  the  world  of  heaven.  The  first  is  for 
Indra  and  Vayu;  Indra  is  speech,  Vayu  is  breath;  that  for  Mitra  and 
Varuna  is  the  eye ; that  for  the  Alvins  is  the  ear ; those  for  two  deities  are 
these  breaths.  Therefore  without  taking  breath  he  utters  the  offering  verse, 
for  the  continuity  of  the  breaths,  for  these  breaths  are  continuous  as  it  were ; 
he  does  not  utter  the  second  vasat  (thinking)  ‘ Those  for  two  deities  are 
the  breaths,  the  second  vasat  call  marks  the  completion ; let  me  not  before 
the  time  make  the  breaths  completed  ’,  for  these  breaths  are  yoked  as  it 
were.  He  places  that  for  Indra  and  Vayu  on  the  front  side,  for  it  of  these 
breaths  is  designated  as  of  the  front  side ; closer  together  as  it  were  ® around 
the  other  two  behind  he  deposits,  for  the  eye  and  the  ear  are  around  this 
as  it  were.'  Them  he  continues  to  hold  (thinking)  ‘Let  them  not  start 
forward  He  does  not  cover  (thinking)  ‘ (The  cups)  for  two  deities  are 
the  breaths ; let  me  not  cover  the  breaths.’ 

xiii.  6.  ‘ This  sweet  Soma  drink  for  thee  ’ is  the  offering  verse  ^ of  the 
Prasthitas,  which  distil  sweetness,  containing  (the  word)  ‘ sweet  ’.  He 
utters  a second  vasat,  for  the  appeasing  of  the  libations,  for  the  support 
of  the  libations.  Then  the  Hotrakas  sacrifice  together ; verily  thus  they 


’ For  these  cups,  to  Indra  and  Vayu,  Varuna 
and  Mitra,  and  the  Afvins,  see  AB.  ii. 
26-28,  30.  For  the  ritual  see  99^.  vii.  2 
and  3. 

® dadhati  is  not  so  probable  although  it  is 
possible,  and  has  strong  MS.  support 
(W  wOBK,  Anand.  ed.,  and  Max  Miiller's 
MS.).  Cf.  below,  xiii.  9. 

’ So  abhidhdnatare  is  taken  by  VinAyaka  and  it 


is  probably  thus  to  be  rendered  : abhidhd- 
natah  is  less  likely  and  does  not  explain 
the  variant. 

^ pravarlantai  is  odd  (Whitney,  Sansk.  Or. 
§ 737). 

xiii.  6.  ' For  the  Prasthitas  and  the  Hotrakas’ 
offerings  and  the  eating  of  the  libations 
see  99®- 


421] 


The  Prasthitas 


[ — xili.  8 


release  the  sacrificer  from  indebtedness.^  The  first  eating  is  that  of  (the 
cups)  for  two  deities,  then  the  sacrificial  food,  then  the  Hotr’s  goblet.  The 
cakes  are  the  body  of  the  sacrificer,  (the  cups)  for  two  deities  are  the  breaths  ; 
the  sacrificial  food  is  cattle  and  food ; by  food  are  the  breaths  and  the  body 
combined.  Therefore  the  first  eating  is  of  (the  cups)  for  two  deities,  then 
sacrificial  food,  then  the  Hotr’s  bowl.  Them  he  gives  to  the  Adhvaryu ; 
he  does  not  let  go  (thinking)  ‘ (The  cups)  for  two  deities  are  breaths ; let 
me  not  let  go  the  breaths.’  Twice  he  eats  of  (the  cup)  for  Indra  and  Vayu, 
for  twice  he  utters  the  vasat  call  for  it ; once  of  (the  cup)  for  Mitra  and 
Varuna,  once  for  that  for  the  Alvins.  Turning  it  round  on  all  sides  he  eats 
of  that  for  the  Alvins,  for  by  the  ear  he  hears  on  all  sides.  The  dregs 
he  pours  down  on  the  Hotr’s  bowl ; verily  thus  he  makes  them  sharers  in 
the  sacrificial  food. 

xiii.  7.  Then  ^ he  invokes  the  sacrificial  food  ; carrying  in  his  right  hand 
the  second  (portion  of  the)  sacrificial  food  he  in  the  left  holds  together,  but 
without  allowing  to  touch,  the  Hotr’s  bowl  and  the  cup  (thinking)  ‘ The 
butter  is  a thunderbolt ; Soma  is  seed ; let  me  not  harm  seed  by  the  thunder- 
bolt.’ He  does  not  speak  the  formula  of  pouring  ^ into  it,  he  does  not  utter 
benedictions.  Having  invoked  the  sacrificial  food  and  having  sniffed  it  he 
pauses ; he  eats  the  second  (portion  of  the)  sacrificial  food ; then  having 
sipped  water  he  eats  of  the  Hotr’s  bowl.  The  Soma  is  the  highest  kind  of 
proper  food ; verily  thus  all,  having  invoked  the  highest  kind  of  proper 
food,  eat  of  it, 

xiii.  8.  Next  ^ the  response  of  the  Achavaka.  ‘ These  dear  songs  the 
sacrificer,  the  pourer,  hath  seized  ; the  Upavaktr  is  a support,  the  cows  are 
invited  by  us  (he  should  say),  if  he  does  not  desire  to  invite ; ‘ He  also  is 
invited  ’ he  adds,  if  he  desires  to  invite.  The  Achavaka  in  response  to  the 
invitation  should  run  over  as  many  verses  as  he  can  of  the  hymn,^  ‘ Do  ye 
stay,  go  not  away.’  Or  a Hotr  (may  do  so)  to  an  unwilling  ® Achavaka. 
That  is  the  expiation  here. 


* anrnatayai  of  M is  possible  as  a dative  of 

purpose,  but  is  clearly  a conjectural 
emendation. 

• See  above  AB.  iii.  7,  n.  2. 

The  sense  of  sunvat  is  very  doubtful,  and  the 
phrase  may  be  corrupt, 
xiii.  8.  ' For  the  response  of  the  Achavaka  see 
9?S.  vii.  6,  where,  however,  the  verse,  RV. 
X.  19.  1,  is  attributed  to  the  Achavaka  if 
not  invited.  The  use  of pratyupahava  isodd. 


* The  reading  of  the  KB.  is  certain  but  the 
sense  most  obscure  ; 'Keorj  (V Agnistpma, 
p.  221)  suggests  pratisthaiotopavakta  (99S- 
has  °opavakta),  but  this  is  improbable. 
The  rendering  given  assumes  the  reading 
pratistkopavakta  ; forthe  Sandhi  see  i. 
4.  6 ; vii.  14.  9. 

’ Cf.  KB.  XV.  3,  n.  4.  Read  perhaps  vd  prati 
prat^. 


xlli.  9 — ] 


Hie  Soma  Sacrifice 


[422 


The  Seaspnal  Cups. 


xiii.  9.  The  ^ offerings  to  the  seasons  are  the  breaths ; in  that  they  proceed 
with  the  offerings  to  the  seasons,  verily  thus  they  place  the  breaths  in  the 
sacrificer.  Breath  is  in  three  ways  ordered,  expiration,  inspiration,  cross- 
breathing. Six  (priests)  sacrifice  (saying)  ‘ With  the  season,’  verily  thus  they 
place  expiration  in  the  sacrificer ; four  ‘ With  the  seasons  ’ ; verily  thus  they 
place  inspiration  in  the  sacrificer ; twice  (they  sacrifice)  afterwards,  (saying) 
‘ With  the  season  ’ ; verily  thus  they  place  cross-breathing  in  the  sacrificer, “ 
to  secure  fullness  of  life  in  this  world  and  immortality  in  yonder  (world). 
So  the  sacrificer  lives  a full  life  in  this  world  and  obtains  immortality  and 
imperishableness  in  the  world  of  heaven.  The  offerings  to  the  seasons  are 
these  breaths ; therefore  without  taking  in  breath  they  utter  the  oflTering 
verses,  for  the  continuity  of  the  breaths,  for  these  breaths  are  continuous 
as  it  were.  They  do  not  say  the  second  vasat  (thinking)  ‘ The  offerings  to 
the  seasons  are  the  breaths ; the  second  vasat  call  marks  the  completion ; 
let  me  not  before  the  time  make  the  breaths  completed  for  these  breaths 
are  yoked  as  it  were.  They  say  ‘ Why  does  he  give  directions  to  all  (the 
priests)  (in  the  words),  ‘ Let  the  Hotr  utter  the  ofiering  verse,  let  the  Hotr 
say  the  offering  verse.’  The  Hotr  is  speech ; he  says  in  effect,  ‘ Let  speech 
utter  the  offering  verse,  let  speech  utter  the  offering  verse.’  The  seven 
Hotrs  moreover  are  all  these ; further  it  is  said  in  a Rc,^  ‘ The  seven  Hotrs 
sacrifice  according  to  due  seasons.’  In  that  he  arranges  two  afterwards,  it 
is  to  avoid  repetition.  There  are  twelve ; the  year  has  twelve  months ; 
verily  (it  serves)  to  obtain  the  year.  If  he  should  eat  then,  and  any  one 
should  say  of  him,  ‘Food  over  which  no  second  vasat  has  been  said  is 
unwholesome ; it  has  penetrated  through  his  breaths,*  he  will  not  live,’  so 
would  it  be.  If  he  does  not  eat,  and  any  one  were  to  say  of  him,  ‘ Food  is 
breath;  he  has  separated  himself  from  breath,  he  will  not  live,’  so  also 
would  it  be.  He  should  smear  as  it  were,  and  sniff"  it,  both  here  and  in 
the  case  of  (the  cups)  for  two  deities ; this  is  the  rule  which  they  proclaim. 
In  that  these  two  Adhvaryus  cross  each  other  and  neither  interferes  with 
the  other,  therefore  season  interferes  not  with  season. 


* For  the  offerings  to  the  seasons  see  AB.  ii. 

29.  For  the  ritual  see  vii.  8. 

® For  dadhdtu  see  KB.  xiii.  6. 

® See  VS.  xxiii.  68  d ; the  allusion  here  is 
omitted  in  the  Vedic  Concordance. 

* imlndn  with  vyagdt  is  difficult  but  not  im- 


possible. There  is  no  obvious  correction 
save,  of  course,  prdndt  as  with  prdndt 
below,  and  possibly  that  should  be  read. 
On  the  other  hand  the  acc.  is  found  in 
AB.  several  times,  apparently  as  ‘sepa- 
rate ’ and  so  destroy. 


k 


423] 


The  Ajya  Qastra 


[ — xiv.  2 


ADHYAYA  XIV 

The  Soma  Sacrifice  {continued). 

The  Ajya  Qastra. 

xiv.  1.  Next^  as  to  the  Ajya  (Qastra).  By  the  Ajya  the  gods  conquered 
all  desires,  all  immortality ; verily  thus  also  the  sacrificer  by  the  Ajya 
conquers  all  desires,  all  immortality.  The  Ajya  is  sixfold,  the  silent 
muttering,  the  silent  praise,  the  Puroruc,  the  hymn,  the  strength  of  the 
hymn,  and  the  offering  verse.  The  year  is  sixfold  in  having  six  seasons ; 
by  this  sixfold  Ajya  the  gods  obtained  the  sixfold  year  with  its  six  seasons, 
and  by  the  year  all  desires,  all  immortality.  Verily  thus  also  the  sacrificer  by 
this  sixfold  Ajya  obtains  the  sixfold  year  with  its  six  seasons,  by  the  year 
all  desires,  all  immortality.  In  that  he  mutters  in  front  the  silent  muttering, 
(it  is  because)  the  sacrifice  is  the  world  of  heaven ; thus,  in  that  he  mutter.s 
the  silent  muttering  in  front,  verily  thus  he  produces  a benediction,  for  the 
attainment  of  the  world  of  heaven.  Then  he  recites  inaudibly  the  silent 
praise,  to  obtain  all  desires.  ‘ Agni,  light,  light,  Agni,’  (he  say.s) ; thus  he 
obtains  this  world  of  worlds,  the  morning  pressing  of  the  sacrifice.  ‘ Indra, 
light,  light,  Indra,’  (he  says) ; thus  he  obtains  the  world  of  the  atmosphere 
of  worlds,  the  midday  pressing  of  the  sacrifice.  ‘Sun,  light,  light,  sun,’ 
(he  says) ; thus  he  obtains  yonder  world  of  worlds,  the  third  pressing 
of  the  sacrifice.  He  who  yonder  gives  heat  is  the  Nivid,  for  he  keeps 
announcing  all  this.  It  is  placed  in  front  of  the  hymn  at  the  morning 
pressing,  for  (the  sun)  then  is  in  front ; in  the  middle  of  the  hymn  at  the 
midday  pressing,  for  it  is  then  in  the  middle ; leaving  over  the  last  in  the 
third  pressing,  for  then  it  has  gone  round  to  the  west.  Thus  he  keeps 
placing 2 the  Nivid  according  to  its  appearance.  They  say  ‘Coloured® 
(steeds)  draw  the  morning  pressing,  white-backed  the  midday  pressing, 
those  with  a white  gloss  the  third  pressing.’  Because  of  the  sun  also  he 
recites  the  Puroruc  in  twelve  sentences ; the  year  has  twelve  months  ; 
verily  (it  serves)  to  obtain  the  year. 

xiv.  2.  Then  he  recites  the  seven- versed  Ajya  ^ ; the  metres  are  seven  ; 


1 For  the  Ajya  (JJastra  see  AB.  ii.  31-41.  For 
the  ritual 

* dadhad  eti  is  certain,  but  beside  the  comm, 
is  read  only  by  M and  W of  Lindner’s 
MSS.  The  Anand.  ed.  has  dadhateti. 

’ aJiJayah  is  rarely  used  as  an  epithet  of  colour 
by  itself,  but  this  seems  the  sense  here. 


xiv.  2.  * RV.  iii.  13.  The  mode  of  recitation 
presumes  that  the  second  half-verse  is  to 
be  pronounced  samasta  with  the  usual 
Pranava  at  the  end,  while  there  is  a pause 
at  the  end  of  the  first  half- verse,  which  is 
recited  as  two  Padas  but  without  breath- 
ing in.  Cf.  AB.  ii.  35. 


xiv.  2 — ] 


[424 


The  Soma  Sacmjice 

verily  (it  serves)  to  obtain  all  the  metres.  It  is  in  Anustubh  verses ; the 
Anustubh  is  speech ; whatever  is  described  by  speech,  the  Anustubh,  all  that 
he  obtains.  He  separates  the  two  Padas ; that  is  a symbol  of  generation  ; 
a man  takes  apart  as  it  were  (the  limbs)  of  his  wife.  Further,  in  that  he 
takes  apart,  that  is  a symbol  of  support.  Now  that  between  these  two  Padas 
is  the  face  of  death ; if  a man  say  of  one  who  breathes  in  at  this  place,  ‘ He 
has  entered  the  face  of  death,  he  will  not  live  so  would  it  be.  Therefore 
without  drawing  in  breath  should  he  pass  over;  breath  is  immortality; 
thus  by  immortality  he  crosses  death.  He  utters  the  Pranava  at  the  end 
of  the  whole  half- verse;  verily  thus  he  hurls  a thunderbolt  at  his  evil 
rival.  They  make  up  ten  Gayatri  verses,  for  the  tenth  Pada  has  eight 
syllables.  The  Anustubh  is  the  Gayatri ; the  metre  of  Agni  is  the  Gayatri ; 
ten  cups  the  Adhvaryu  draws  at  the  morning  pressing;  to  nine  (verses) 
they  sing  with  the  Bahispavamana  (Stotra),  the  tenth  is  the  call  hin ; these 
ten  they  taking  separately  make  up  the  Viraj  ; the  Viraj  is  all  proper  food ; 
having  procured  that  they  deposit  it  in  the  sacrificer.  Thrice  (he  recites) 
with  the  first,  thrice  with  the  last ; they  make  up  eleven ; the  twelfth  is 
the  offering  verse ; the  year  has  twelve  months ; verily  (they  serve)  to 
obtain  the  year.  They,  recited  together,  make  up  sixteen  Gayatris ; thus 
the  Ajya  becomes  converted  into  Gayatri  verses.  He  utters  as  ofifering 
verse  one  to  Agni  and  Indra ; verily  thus  he  makes  India  a half-sharer  in 
the  pressing.  ‘ In  the  offering  verse  give  the  deities  a portion,’  Kausitaki 
used  to  say.  The  Viraj  has  thirty -three  syllables;  the  gods  are  thirty- 
three  ; he  makes  the  gods  sharers  in  the  syllables.  ‘ O Agni,  with  Indra, 
in  the  home  of  the  generous  one,’  leaving  over  this  Pada,^  he  breathes  in  at 
the  half- verse  of  the  Viraj ; the  Viraj  is  prosperity  and  proper  food;  thus 
on  the  Viraj  as  prosperity  and  proper  food  he  finds  support.  With  the 
second  half  of  the  Viraj  he  utters  the  vasat  call;  verily  thus  in  the  world 
of  heaven  he  places  the  sacrificer;  he  utters  the  second  vasat,  for  the 
healing  of  the  libations,  for  the  support  of  the  libations. 

xiv.  3.  ‘ Let  us  two  recite  ^,’  he  calls  out  at  the  morning  pressing ; in  that 
they  make  the  Pranava  pure,  it  is  a symbol  of  this  world ; in  that  they 
make  it  end  in  m,  it  is  one  of  yonder  (world).  In  that  they  make  the 
Pranava  pure,  (it  is  thinking)  ‘ Turned  away  is  yonder  world ; let  us  not  go 
turning  away.’  Moreover,  this  world  is  generation ; verily  (it  serves)  for 
generation  ; this  world  is  a support ; verily  (it  serves)  for  support.  ‘ Let  us 
recite,  O divine  one,’  the  Adhvaryu  (replies).  These  are  eight  syllables. 
‘The  hymn  hath  been  uttered,’  the  Hotr  should  say  inaudibly  at  the 


a RV.  iii.  26.  4. 

‘ For  the  Ahavas  and  re.sponses  see  AB.  iii. 


12 ; Caland  and  Henry,  L'^ffni^oma, 
p.  232. 


425] 


[ — xlv.  4 


The  Ajya  Qastra 

morning  pressing ; ‘ Reciter  of  hymns  the  Adhvaryu  (replies).  These  are 
eight.  Having  begun  the  pressing  with  the  Gayatri  they  have  found 
support  in  the  Gayatri.  ‘0  Adhvaryu,  let  us  two  recite,’  he  calls  out  at 
the  midday  pressing.  ‘ Let  us  recite,  O divine  one,’  the  Adhvaryu  (replies). 
These  are  eleven  syllables.  ‘The  hymn  hath  been  uttered  to  Indra’,  the 
Hotr  should  say  inaudibly  at  the.midday  pressing.  ‘ Reciter  of  hymns  ’, 
the  Adhvaryu  (replies).  These  are  eleven.  Having  begun  the  pressing 
with  the  Tristubh  they  have  found  support  on  the  Tristubh.  ‘ O Adhvaryu, 
let,  let  us  two  recite,’  he  calls  out  towards  (him)  at  the  third  pressing.  ‘ Let, 
let  us  recite,  0 divine  one,’  the  Adhvaryu  (replies).  There  are  twelve 
syllables  roughly,^  thirteen.  ‘ The  hymn  hath  been  uttered  to  Indra,  to 
the  gods,’  the  Hotr  should  say  inaudibly  at  the  third  pressing.  ‘ Reciter  of 
hymns  ’,  the  Adhvaryu  (replies).  These  are  twelve  exactly.  Having  begun 
the  pressing  with  the  Jagati  they  have  found  support  on  the  Jagati.  This 
is  what  is  placed  in  the  middle.  If  he  uses  here  a transposed  metre,  still  the 
metres  are  in  order  and  carry  the  sacrifice  of  him  who  knows  thus.  ‘ More- 
over the  following  verse  has  been  declared  ’,  he  used  to  say,  ‘ That  the  Gayatri 
is  deposited  on  the  Gayatri,  or  that  they  fashioned  the  Tristubh  from  the 
Tristubh,  or  that  the  Jagati  Pada  is  placed  on  the  Jagati,  they  who  know 
this  obtain  immortality.’  In  that  these  deities  are  fixed  on  these  worlds, 
Agni  as  connected  with  the  Gayatri  here  is  fixed  in  this  world  of  the 
Gayatri,  Vayu  as  connected  with  the  Tristubh  is  fixed  in  the  world  of  the 
atmosphere  connected  with  the  Tristubh ; yonder  sun  as  connected  with  the 
Jagati  is  fixed  in  yonder  world  connected  with  the  Jagati. 


The  Praiiga  Qastra. 


xiv.  4.  Having  recited  the  Ajya,  he  recites  the  Praiiga.^  The  Ajya  is  the 
body  of  the  sacrificer,  the  Prauga  the  breaths ; in  that  having  recited  the 
Ajya  he  recites  the  Prauga,  verily  thus  he  places  breaths  in  the  sacrificer, 
to  secure  fullness  of  life  in  this  world  and  immortality  in  yonder  world. 
So  the  sacrificer  lives  a full  life  in  this  world,  and  obtains  immortality  and 
imperishableness  in  the  world  of  heaven.  When  the  Pavamana  has  been 
sung,  he  recites  the  Ajya.  When  the  Ajya  (Stotra)  has  been  sung,  (he 


* M has  lomafcna-,  the  sense  is  conjectural, 
hut  plausible.  The  number  of  syllables 
is  thirteen  instead  of  twelve,  to  corre- 
spond with  the  Jagati  metre  of  the  third 
pressing.  The  number  9 is  only  arrived  at 
in  avaandrayoktharh  detelkyah  by  leaving 
in  operation  the  full  Sandhi,  contrary 
to  the  usage  of  the  AB.  Cf.  Oldenberg, 
54  [h.o.s.  2s] 


Prolegomena,  pp.  373  seq. 

' For  the  Prauga  Qastra  see  AB.  iii.  1-4.  This 
chapter  deals  with  the  seven  Tricas  of 
which  it  is  composed  (RV.  i.  2. 1-3  ; 4-6  ; 
7-9  ; 3.  1-3  ; 4-6  ; 7-9  ; 10-12)  and  the 
relation  to  the  Grahas.  For  the  relation- 
ship of  Ajya  and  Prauga  see  Weber,  Ind. 
Stud.  X.  373,  374. 


xiv.  4 — ] 


The  Soma  Sacrifice 


[426 


recites)  the  Prauga.  The  Prauga  is  the  hymn  of  the  Pavamana ; the  Ajya 
is  the  hymn  of  the  Ajya.  Thus  he  transposes  the  two ; it  is  as  if  one  were 
to  intertwine  the  outer  reins  of  a chariot.  ‘ Thus  he  accompanies  the  cups 
Kausitaki  used  to  say;  yonder  cup  for  Vayu  and  Indra  and  Vayu  (he 
accompanies)  by  that  (recitation)  for  Vayu  and  for  Indra  and  Vayu;  that 
for  Mitra  and  Varuna  with  that  for  Mitra  and  Varuna;  that  for  the  Afvins 
with  that  for  the  A9vins ; in  that  he  utters  the  offering  verses  for  the 
Prasthitas,  that  (he  accompanies)  with  that  for  Indra ; in  that  the  Hotrakas 
sacrifice  together,  that  with  that  for  the  All-gods.  Sarasvati  is  speech  in 
all  the  pressings.  He  yonder  who  makes  heat  is  the  Puroruc,  for  he  shines 
in  front;  again  breath  is  the  Puroruc,  while  the  hymn  is  the  body;  the 
body  is  the  Puroruc  and  the  hymn  is  cattle  and  offspring;  therefore  he 
should  not  utter  any  call  between  the  Puroruc  and  the  hymn  Reciting  the 
hymn  with  the  Puroruc,  he  calls  aloud  for  each  Puroruc ; ‘ Vayu.  proceeding 
in  front  ’ is  the  symbol  of  expiration ; ‘ 0 Vayu  ’ is  the  symbol  of  inspiration. 
He  recites  the  Prauga  as  Gayatrl ; thereby  the  morning  pressing  is  obtained  ; 
(he  recites  it)  as  addressed  to  Indra;  thereby  the  midday  pressing  is 
obtained;  (he  recites  it)  as  addressed  to  the  All-gods;  thereby  the  third 
pressing  is  obtained. 

xiv.  5.  Then  ^ he  recites  a Puroruc  addressed  to  the  All-gods.  It  is  of  six 
feet ; the  seasons  some  call  it.  The  seasons  are  six ; he  recites  each  two  feet 
of  it  separately ; therefore  the  seasons  are  united  in  pairs  and  called  ‘ Summer, 
the  rains,  and  winter.’  Some  recite  the  Puroruc  for  Sarasvati ; he  should 
not  do  so ; it  is  superfluous ; speech  has  of  itself  radiance ; speech  is  the 
Puroruc.  ‘ 0 Vayu,  come  hither,  O lovely  one  ’ and  ‘ 0 Alvins,  sacrificial  food 
these  two  (hymns)  are  the  Prauga ; (they  are)  of  nine  verses  and  of  twelve 
verses;  these  make  twenty-one;  the  four  (verse)  Stoma, the  highest  of  Stomas, 
is  twenty-onefold ; thus  he  obtains  the  highest  Stoma ; in  that,  further, 
there  are  twenty-one,  and  the  months  are  twelve,  the  seasons  five,  these 
worlds  three,  and  yonder  sun  the  twenty-first,  verily  thereby  he  places  the 
sacrificer  in  identity  of  world  with  (the  sun).  There  are  seven  triplets  •, 
the  metres  are  seven ; verily  (they  serve)  to  obtain  all  the  metres.  More- 
over with  these  the  gods  appropriated  the  seven  heptads  of  the  Asuras ; 
verily  thus  also  the  sacrificer  appropriates  the  seven  heptads  of  the  rival 
who  hates  him.  In  the  beginning  the  morning  pressing  was  Agni’s,  the 
midday  pressing  Indra’s,  the  third  pressing  the  All-gods’.  Agni  desired 
‘ Let  me  have  a share  in  the  midday  pressing,  also  in  the  third  pressing.' 


* The  hymn  has  at  the  beginning  only  a before  the  Puroruc. 

Puroruc  and  then  the  first  verse  ; after-  ' For  the  ritual  see  * 

wards  before  each  new  triplet  it  has  an  Puroruc  for  Sarasvati,  here  forbidden,  is 

Aliava,withthe  response  of  the  Adhvaryu,  given  without  qualification. 


427] 


[ — XV.  1 


Preliminary  Rites 

Indra  desired  ‘ Let  me  have  a share  in  the  morning  pressing,  also  in  the 
third  pressing.’  The  All-gods  desired,  ‘ Let  us  have  a share  in  the  midday 
pressing,  also  in  the  morning  pressing.’  These  deities  thenceforward 
extended  the  morning  pressing  from  the  third  pressing;  in  that  they 
extended  (abkiprdyufijata),  that  is  why  the  Praiiga  has  its  name.  There- 
fore many  deities  are  praised  at  the  Praiiga;  therefore  all  the  pressings 
have  all  the  deities.  Having  recited  the  hymn  ^ ‘ With  all  the  sweet  Soma 
drink  ’,  he  utters  the  offering  verse  for  the  All-gods,  for  the  hymn  is  for  the 
All-gods ; in  Gayatrl,  the  morning  pressing  is  connected  with  the  Gayatrl. 
He  should  recite  the  second  vamt.^ 


ADHYAYA  XV 

The  Soma  Sacrifice  {continued). 

Preliminary  Rites. 

XV.  1.  The  ^ Gods  having  praised  the  pressing  stones  with  the  Arbuda 
(hymn  *)  and  the  verses  for  (Soma),  the  purifying,  obtained  immortality, 
obtained  truth  and  resolve.  Verily  thus  also  the  sacrificer  in  that  he  praises 
the  pressing  stones  with  the  Arbuda  (hymn)  and  the  verses  for  (Soma), 
the  purifying,  obtains  immortality,  obtains  truth  and  resolve.  When  the 
Pavamana  has  been  sung,  they  proceed  with  the  pot  of  milk,  for  this  is  the 
time  for  it ; moreover  (it  serves)  to  give  the  pressing  sap.  Then  they  proceed 
with  the  set  of  five  oblations ; the  explanation  of  this  has  been  given.  At 
the  midday  he  utters  a verse  of  Bharadvaja’s  as  the  offering  verse  for  the 
Prasthitas ; at  the  midday  Bharadvaja  gave  Soma  to  Indra.  It  is  a Tristubh 
verse,  addressed  to  Indra ; the  midday  pressing  is  connected  with  Indra  and 
the  Tristubh.  He  says  the  second  vasat,  for  the  healing  of  the  libations, 
for  the  support  of  the  libations.  Then  the  Hotrakas  sacrifice  together ; 
the  explanation  of  these  (offerings)  has  been  given  ; then  come  the  sacrificial 
food  and  the  Hotr’s  bowl ; the  explanation  of  that  has  been  given.  When 
the  Daksina  offerings  have  been  made,  the  fees  are  taken,  for  then  the 
pressing  stops.  Moreover  he  ransoms  himself  in  that  the  fees  are  taken ; 
moreover  with  the  fees  he  makes  strong  the  sacrifice ; in  that  with  the  fees  he 
makes  strong  {daksayati)  the  sacrifice,  therefore  has  the  fee  its  name.  The 
Sattra  has  the  self  as  the  Daksina ; therefore  day  by  day  should  they  mutter, 
‘ Here  let  me  take  myself  as  a fee  for  fair  fame,  for  the  world  of  heaven, 

’ The  subj.  is  strange  and  doubtful  ; cf.  p.  87.  see  Anartlya  on  99®-  1®-  Cf 

* For  the  ritual  see  99®-  AB.  vii.  1 and  2. 

® RV.  X.  94.  For  the  Pavamanis  to  be  used 


XV.  1 ] 


[428 


The  Soma  Sacrifice 

for  immortality  ’ ; verily  thus  they  take  themselves  as  a fee  for  fair  fame, 
for  the  world  of  heaven,  for  immortality.  Having  recited  (a  verse  by 
Vifvamitra  as  the  invitatory  (verse)  of  the  cup  for  the  Maruts,  he  utters 
(a  verse by  Vi9vamitra  as  the  offering  verse;  the  cup  for  the  Maruts  is 
the  continuity  of  the  pressing ; Vi^vamitra  is  speech ; by  speech  the  sacrifice 
is  continued.  These  are  two  Tristubhs  addressed  to  Indra ; the  midday 
pressing  is  connected  with  Indra  and  the  Tristubh.  He  says  the  second 
vasat,  for  the  healing  of  the  libations,  for  the  support  of  the  libations. 

The  Marutvatlya  Qastra. 

XV.  2.  Then^  he  recites  the  sixfold  Marutvatiya;  the  year  has  six 
seasons ; verily  (it  serves)  to  obtain  the  year.  He  recites  the  six  metres. 
Anustubh,Gayatri,Brhati,Usnih,  Tristubh,  and  Jagati.  Therefore  is  it  sixfold. 
With  an  Anustubh  ‘ Thee  like  a car  for  aid  he  begins  the  Marutvatiya. 
The  Marutvatiya  is  the  hymn  of  the  Pavamana ; the  metre  of  Soma  is  the 
Anustubh.  The  explanation  of  the  transposition  of  the  Padas  has  been  given. 
He  recites  Gayatri  verses ; Gayatri  verses  are  breath  ; verily  thus  he  places 
breath  in  himself.  ‘ This  drink,  0 bright  one,  is  pressed  ’ is  the  antistrophe 
containing  the  words  ‘ pressed  ’ and  ‘ drink  for  it  is  the  hymn  of  the 
Pavamana.  ‘ 0 Indra,  come  nearer  ’ is  a Pragatha  * inviting  Indra.  ‘ Nearer 
let  us  approach  ’,  the  Maruts  said  to  him  encouraging  him ; he  said  ‘ Having 
conquered  and  slain  Vrtra,  this  is  my  Soma  drinking  along  with  you.’ 
This  is  his  Soma  drinking  along  with  them.  ‘ Forward  now,  Brahmanaspati  ’ 
is  (a  Pragatha)  addressed  to  Brahmanaspati  ® and  contains  (the  word)  ‘ For- 
ward ‘ Smite  ’,  Brahman  said  to  him,  encouraging  him ; he  said,  ‘ Having 
conquered  and  slain  Vrtra,  this  is  my  Soma  drinking  along  with  you.’ 
This  is  the  Soma  drinking  of  Brahman.  ‘ In  it  give  the  gods  a share  ’, 
Kausitaki  used  to  say.  ‘ In  which  Indra,  Varuna,  Mitra,  Aryaman,  the  gods, 
made  their  homes  in  this  ® are  the  gods  given  a share.  They  say  ‘ In  that 
in  there  is  no  strophe  nor  antistrophe,  but  an  invitation  to  Indra  and 
(a  triplet)  addressed  to  Brahmanaspati,  then  why  are  they  recited  repeating 
them  and  making  them  into  Kakubh  (verses)  ? ’ The  Saman  singers  sing  with 
repetition  in  the  Pavamana ; verily  thus  is  a symbol  of  it  produced.  ‘ Agni, 
like  Bhaga,  is  leader  of  the  folk’  and  ‘Thou  with  insight  art  keen  of 

* RV.  iii.  51.  7.  xxiv.  2;  xxv.  3). 

* RV.  iii.  47.  2.  * RV.  viii.  2.  1-3  (also  cited  xix.  8 ; xx.  2 ; 

1 For  the  Marutvatiya  ^astra  of  the  midday  xxiv.  2;  xxv.  .3). 

pressing,  see  AB.  iii.  12-21.  For  the  * RV.  viii.  58.  5 and  «. 

ritual  see  vii.  9.  6-25.  ® RV.  i.  40.  5 and  6. 

’ RV.  viii.  63.  1 (also  cited  xix.  8 ; xx.  2 ; * RV.  i.  40.  5 c. 


[ — XV.  3 


429]  The  Marutvatiya  Qastra 

insight,  0 Soma  ’ are  addressed  to  Agni  and  Soma.’  Agni  and  Soma  were 
within  Vrtra;  Indra  was  unable  to  hurl  his  bolt  against  them;  they  went 
out  for  this  share  and  for  that  which  is  theirs  in  the  full  moon  sacrifice. 
The  Marutvatiya  is  a hymn  connected  with  the  slaying  of  Vrtra;  by  it 
Indra  slew  Vrtra. 

XV.  3.  ‘The  Maruts,  rich  in  dew,  swell  the  waters’  is  the  water-swelling 
(verse);’  the  water-swelling  (verse)  is  the  waters;  in  that  over  Vrtra 
slain  the  waters  went  apart,  in  that  they  swelled,  thus  it  is  (called)  the 
water-swelling.  It  is  a Jagati  verse;  through  it  all  the  pressings  are 
Jagati.  ‘ Thou  hast  been  born,  dread,  for  impetuous  strength  ’ is  the 
Marutvatiya  * containing  the  word  ‘ born  ’.  Indra  is  born,  in  that  he 
slew  Vrtra;  thus  he  who  sacrifices  is  bom.  At  the  first  (verse)  of  it 
the  Adhvaryu  responds  once  with  (a  response)  containing  the  form  mad;^ 
here  Indra  for  the  first  time  was  drunken  {amddyat).  The  Marutvatiya  is 
a hymn,  winning  battles;  thereby  Indra  won  battles.  In  the  middle 
of  it  he  places  a Nivid;  in  the  middle  of  the  body  is  food  placed;  then 
he  recites  Nivids;  the  Nivids  are  the  breaths;  verily  thus  he  places  the 
breaths  in  himself.  Each  quarter  verse  of  these  he  recites  taking  it 
separately ; verily  thus  each  breath  he  places  in  himself ; with  the  last 
he  utters  the  Pranava ; thus  he  lets  go  this  breath ; therefore  all  the 
breaths  breath  along  this  breath.  Now  they  say  ‘ The  Nivids  are  food  ’ ; 
therefore  should  he  recite  them  quietly,  for  not  hastening  as  it  were  he 
eats  unpleasant*  food.  ‘Those  who  magnified  thee,  O bounteous  one, 
at  the  slaying  of  the  dragon  ’,  having  recited  the  hymn,  (this  verse  ®) 
he  utters  as  the  offering  verse.  ‘ Who  in  the  affair  with  Qambara,  who  in 
the  fight  for  cattle,  O lord  of  the  bays  ’,  (he  says) ; ® with  them  he  per- 
formed these  heroic  deeds;  with  them  is  this  his  Soma  drinking.  The 
verse  is  a Tristubh  addressed  to  Indra,  for  the  midday  pressing  is  connected 
with  Indra  and  the  Tristubh.  He  says  the  second  vasat,  for  the  healing 
of  the  libations,  for  the  support  of  the  libations.  The  first  Anustubh  is 
speech  , after  it  follow  five  Gayatrls ; the  invitation  to  Indra  is  the  mind  ® ; 
(the  couplet)  addressed  to  Brahmanaspati  is  the  ear ; the  three  of  common 
character®  are  expiration,  inspiration,  and  cross-breathing;  the  hymn  is 
the  body;  the  Nivid  what  is  within  the  body;  the  concluding  verse  a 
support ; the  offering  verse  food. 


’ RV.  iii.  20.  4 ; i.  91.  2. 

1 RV.  i.  64.  6. 

* RV.  X.  73  (also  cited  in  KB.  xxi.  2 ; xiiv.  2 ; 

XXV.  3).  ajdyaia  is  not  necessary. 

® i.e.  mod  in  fonsdmo  daiva.  See  KB.  xvi.  3,  n.  5. 
‘ PW.  takes  this  as  ‘ unpleasant  and  in  KB. 


xiii.  8 vd  praiikdminam  should  be  read,  and 
so  in  99®’  6-  9 ; as  annddya  is 

normally  neuter  the  form  is  a transfer  to 
the  a class. 

» RV.  iii.  47.  4. 

® The  Dhayyas,  RV.  iii.  20.  4 ; i.  91.  2 ; 64.  6. 


XV.  4 — ] 


The  Soma  Sacrifice 


[430 


The  Nishevalya  ^astra. 

XV.  4.  (Next)  ^ the  Niskevalya.  Both  before  and  after  are  many  gods 
mentioned  in  recitation  ; but  the  Niskevalya  is  Indra’s  only  ; that  is  why 
the  Niskevalya  has  its  name.  In  that  he  begins  with  a Brhati,  and  he 
who  gives  heat  here  is  connected  with  the  Brhati,  thus  he  makes  him  to 
prosper  with  his  own  symbol.  He  makes  two  into  three  by  repetition; 
that  is  the  symbol  of  generation ; two  as  it  were  are  there  at  first,  then 
they  are  propagated.  Having  recited  the  strophe,  he  recites  the  anti- 
strophe ; the  strophe  is  the  self ; the  antistrophe  the  offspring ; therefore 
he  should  make  the  antistrophe  to  be  corresponding  in  form  ; a correspond- 
ing one  is  born  in  his  offspring,  not  one  who  does  not  correspond.  He  recites 
a supplementary  verse ; the  supplementary  verse  is  breath ; verily  thus 
in  himself  he  places  breath.  He  recites  a Pragatha;  the  Pragatha  is 
cattle ; verily  (it  serves)  to  obtain  cattle.  Moreover  the  Brhati  Pragatha 
is  expiration  and  inspiration ; verily  thus  he  places  expiration  and  inspira- 
tion in  himself.  ‘I  shall  proclaim  the  manly  deeds  of  Indra’  is  the 
Niskevalya  of  fifteen  verses ; ^ the  thunderbolt  is  fifteenfold  ; verily  thus 
with  the  thunderbolt  he  smites  the  evil  of  the  sacrificer.  In  the  middle 
of  it  he  places  a Nivid;  in  the  middle  of  the  body  is  food  placed;  then 
he  recites  Nivids ; the  Nivids  are  the  breaths ; verily  thus  he  places  the 
breaths  in  himself.  Each  quarter  verse  of  these  he  recites,  taking  it 
separately;  verily  thus  each  breath  he  places  in  himself;  with  the  last 
he  utters  the  Pranava;  thus  he  lets  go  this  breath;  therefore  all  the 
breaths  breathe  along  this  breath.  Now  they  say  ‘ The  Nivids  are  food  ’ ; 
therefore  should  he  recite  them  quietly,  for  not  hastening  as  it  were  he 
eats  unpleasant  food.  He  should  recite  the  concluding  verse  in  a lower  tone  ; 
so  is  his  wife  unlikely  to  fall  away.  (He  should  recite)  in  still  lower  a 
tone;®  so  does  bis  wife  become  as  it  were  not  uplifted  in  her  mind.  In 
that  he  gives  a horse,  and  the  horse  is  Indra,  for  the  hymn  is  connected 
with  Indra,  verily  thus  he  delights  Indra.  The  strophe  is  the  self ; the 
antistrophe  offspring ; the  supplementary  verse  the  wife ; cattle  the 
Pragatha  ; the  hymn  the  body ; the  Nivid  what  is  within  the  body ; the 
concluding  verse  a support ; the  offering  verse  food, 

XV.  5.  When  ^ the  Pavamaha  was  being  sung,  death  clung  to  the 
Hotr ; he  removed  it  by  the  Ajya  (Qastra)  except  from  the  strophe ; 

^ For  the  Niskevalya  ^astra  see  AB.  yi.  22-  ed.  The  sense  must  be  as  translated, 

24.  For  the  ritual  the  reading  is  uncertain. 

’ RV.  i.  32  (also  cited  in  KB.  xx.  4 ; xxiv.  2).  xv.  6.  ' Cf.  AB.  iii.  14. 

’ anudayitatardm  is  road  in  M and  the  Anand. 


[ — xvi,  1 


431]  The  Niskevalya  (pastra 

when  the  Ajya  * Stotra  (was  being  sung)  it  clung  (to  him) ; he  removed  it 
by  the  Praiiga  except  from  the  strophe ; when  the  Madhyamdina  Pavamana 
(was  being  sung)  it  clung  to  him  ; he  removed  it  by  the  Maxutvatiya  except 
from  the  strophe.  In  the  Niskevalya  he  begins  with  the  strophe  ; that  is 
as  one  in  freedom  from  fear  having  removed  death,  like  one  having  been 
set  free.®  They  say,  ‘ There  is  a Niskevalya  here,  and  a Ni.skevalya  there 
in  the  Mahavrata.  There  are  recited  there  (metres)  increasing  by  four ; how 
here  are  they  obtained  1 ’ There  are  even  more  realized  here  ; the  strophe 
and  antistrophe,  recited  together,  make  up  the  .seven  increasing  by  four, 
and  there  is  a four-syllable  foot  left  over.  They  are  cattle ; these  cattle 
he  confers  upon  the  sacrificer.  The  Agni.stoma  is  the  Viraj ; they  make 
up  a hundred  and  ninety  strophes ; he  attains  clearly  the  symbol  of  the 
Agnistoma  in  that  he  uses  a Viraj  as  offering  verse.  ‘ Drink  the  Soma, 
O Indra,  let  it  delight  thee  having  left  over  this  quarter  verse  he  takes 
breath  in  at  the  half  verse  of  the  Viraj  ; the  Viraj  is  prosperity  and  proper 
food ; thus  he  finds  support  in  the  Viraj  as  prosperity  and  proper  food. 
He  says  vasat  with  the  second  half  verse  of  the  Viraj ; verily  thus  he 
places  the  sacrificer  in  the  world  of  heaven.  He  says  the  second  vasat, 
for  the  healing  of  the  libations,  for  the  support  of  the  libations. 


ADHYAYA  XVI 

The  Soma  Sacrifice  {continued). 

The  Aditya  Cup. 

xvi.  1.  The^  morning  pressing  belongs  to  the  Vasus,  the  midday  pressing 
to  the  Rudras,  the  third  pressing  to  the  Adityas.  In  that  he  commences 
the  third  pressing  with  the  Aditya  cup,  verily  thus  he  begins  with  its 
own  deity.  Moreover  this  pressing  has  the  sap  extracted,  in  that  it  is 
the  third  pressing.  The  Aditya  cup  is  full  of  sap;  thereby  verily  he 
makes  the  third  pressing  possessed  of  sap.  Having  recited  a Tristubh 
as  the  invitatory  verse  for  the  Aditya  cup,  he  utters  a Tri.stubh  as  the 
ofiering  verse ; the  Tristubh  is  might  and  strength  ; verily  thus  he  confers 
might  and  strength  upon  the  sacrificer.  He  does  not  say  the  second 
vasat  (thinking)  ‘ The  Aditya  cup  is  the  continuity  of  the  pressing ; the 

® sdmajye  looks  like  a gloss  on  djye,  but  poss-  * For  the  Aditya  cup  and  the  other  offerings 
ibly  the  first  djye  is  to  be  taken  with  here  mentioned,  see  99®*  1 ^ ; 

stroMydt.  The  expression  is  awkward.  Caland  and  Henry,  L’ Agnistoma,  pp. 

* Possibly  a gloss.  330-332. 


[432 


xvi.  1 — ] The  Soma  Sacrifice 

second  vasat  call  is  the  completion ; let  me  not  before  the  time  complete 
the  pressing,’  The  offering  verse  ^ contains  (the  words)  ‘ be  drunk  for 
the  third  pressing  is  connected  with  ‘ he  drunk  Then  when  the  Pava- 
mana  has  been  sung,  they  proceed  with  the  victim,  for  this  is  the  time 
for  it ; moreover  (it  serves)  to  confer  sap  on  the  pressing.  Then  they 
proceed  with  the  five-oblation  (sacrifice)  ; the  explanation  of  this  has  been 
given.  He  recites  at  the  third  pressing  verses  to  Indra  and  the  Rbhus  ^ 
for  the  filling  (of  the  bowls).  When  the  Rbhus  attained  the  love  of 
Prajapati,  then  Indra  gave  them  a share  in  the  Soma  drinking.  Therefore 
they  do  not  sing  to  verses  to  the  Rbhus ; but  they  call  it  the  Arbhava 
Pavamana.  A t the  third  pressing  he  uses  as  offering  verse  for  the 
Prasthitas  (a  verse)  * addressed  to  Indra  and  the  Rbhus ; verily  thus  he 
makes  Indra  a half-sharer  in  the  pressing ; in  Jagati  metre,  for  the  third 
pressing  is  connected  with  the  Jagati  ; containing  (the  words)  ‘ be  drunk  ’, 
for  the  third  pressing  is  connected  with  ‘ be  drunk  ’.  He  says  the  second 
vasat,  for  the  healing  of  the  libations,  for  the  support  of  the  libations. 
Then  the  Hotrakas  sacrifice  together ; the  explanation  of  these  (offerings) 
has  been  given.  Then  the  sacrificial  food,  then  the  Hotr’s  bowl;  the 
explanation  of  this  has  been  given.  At  the  third  pressing  they  offer  cakes 
for  the  fathers ; verily  thus  they  delight  the  fathers. 

The  Sdvitra  Cup. 

xvi,  2.  Then  ^ they  proceed  with  the  cup  for  Savitr.  At  first  they  offered 
to  him  at  the  morning  pressing ; offspring  were  not  born ; then  at  the 
midday  pressing;  they  were  not  bom  even  then;  then  at  the  third 
pressing  they  offered  to  him ; then  offspring  were  born.  Therefore  at 
the  third  pressing  is  Savitr  fixed.  Moreover  Savitr  is  one  of  the  Adityas ; 
the  third  pressing  belongs  to  the  Adityas ; therefore  they  offer  to  him 
at  the  third  pressing.  Having  recited  a Tristubh  ^ as  the  invitatory  verse 
for  the  cup  for  Savitr,  he  utters  a Jagati  ® as  the  offering  verse ; the 
Tristubh  is  might  and  strength  ; the  Jagati  is  cattle  ; verily  thus  at  the 
end  he  finds  support  in  might,  in  strength,  and  in  cattle.  He  does  not 
say  for  it  the  second  vasat  (thinking)  ‘ The  cup  for  Savitr  is  breath ; the 
second  vasat  call  is  the  completion ; let  me  not  before  the  time  complete 
breath  ’,  for  breath  here  is  yoked  as  it  were.  The  offering  verse  contains 
(the  words)  ‘ be  drunk  ’,  for  the  third  pressing  is  connected  with  ‘ be  drunk  ’. 

* The  verse  is  RV.  vii.  61.  2.  and  Henry,  V Agnistoma,  pp.  362,  353. 

3 RV.  iv.  35.  Cf.  AB.  iii.  29. 

< RV.  iii.  60.  5.  2 RV.  iv.  64.  1. 

* For  the  ritual  see  viii.  3.  1-4  ; Caland  ® Given  in  viii.  3.  4. 


433] 


[ — xvi.  4 


The  Vaigvadeva  Qastra 

The  Vaigvadeva  Qastra. 

xvi.  3.  He^  begins  the  Vaifvacleva  with  Sa\4tr ; on  the  instigation  of 
Savitr  the  gods  brought  together  the  third  pressing  ; therefore  the  strophe 
and  antistrophe  and  hymn^  are  all  Savitr ’s.  He  begins  the  Vai9vadeva 
with  an  Anu.stubh,  ‘That  of  Savitr  we  choose.’  The  Vaigvadeva  is  the 
hymn  of  the  Pavamana ; the  metre  of  Soma  is  the  Anu.stubh.  The 
explanation  of  the  division  of  the  quarter  verses  has  been  given.  He 
recites  Gayatri  verses ; Gayatrl  verses  are  bi'eath ; verily  thus  he 
places  breath  in  himself.  He  recites  a hymn  to  Savitr,  for  a cup  has 
been  drawn  for  Savitr ; verily  therewith  he  accompanies  it.  He  recites 
(a  verse)  for  Vayu;®  (the  verse)  for  Vayu  is  breath ; verily  thus  he  places 
breath  in  himself.  In  the  recitation  of  this  he  releases  (the  cups)  for 
two  deities  in  Vayu,  the  breaths  in  the  breath.  He  recites  (the  hymn  ^) 
to  sky  and  earth  ; sky  and  earth  are  supports ; verily  (it  serves)  for 
support.  In  this  the  Adhvaryu  responds  with  (a  formula  containing 
the  word  ®)  mad,  for  the  third  pressing  is  connected  with  ‘ be  drunk  ’ 
{mad).  He  recites  (the  verse  ®)  ‘ Maker  of  fair  forms  ’ ; that  which  has 
a fair  form  is  food ; verily  thus  he  places  food  in  himself.  Moreover 
this  is  the  Soma  drinking  of  the  forms;  verily  thus  he  places  form  in 
himself.  He  recites  (a  hymn  ^)  to  the  Rbhus,  for  then  Prajapati  made 
preparation  for  them ; therefore  (the  hymn)  to  the  Rbhus  is  recited  here. 
Then  he  recites  (verses)®  to  Vena,  to  the  Adityas,  and  to  Brhaspati;  with 
these  he  accompanies  the  Qukra  and  Manthin  cups  and  the  Agrayana 
cup;  moreover  this  is  the  Vai9vadeva  Qastra,®  (so  it  serves)  to  secure  that 
none  of  the  deities  are  excluded.  He  recites  the  Vai9vadeva,  for  the 
Vai9vadeva  cup  has  been  drawn ; verily  therewith  he  accompanies  it. 
The  concluding  verse  he  recites  twice  by  quarter  verses,  the  third  time 
by  half  verses  ; it  makes  up  a Viraj  ; the  Viraj  is  prosperity  and  proper 
food ; (verily  it  serves)  to  obtain  the  Viraj  as  prosperity  and  proper  food. 
Four  hymns  he  recites  in  the  Vai9vadeva;  the  Vai9vadeva  is  cattle;  cattle 
are  fourfold,  and  also  four-footed ; verily  (they  serve)  to  obtain  cattle. 
Therefore  he  should  recite  it  abidingly  ; with  him  cattle  abide. 

xvi.  4.  He  recites  the  Vai9vadeva  with  sixteen  calls ; ^ all  this  is  of  sixteen 


' For  the  Vaijvadeva  (JJastra  see  AB.  iii.  25- 
32.  For  the  ritual  see  99®*  ^iii*  5-19- 
RV.  T.  82.  1-8  ; 4-6  ; iv.  54. 

’ Not  in  RV.  Given  in  full  at  99®*  '^^**  ^*  ^®* 
< RV.  i.  159. 

* i.  e.  fonsamo  daira,  treated  as  fo/isa  tnodaiva, 

' RV.  i.  4.  1. 

55  [h.o.s.  as] 


^ RV.  i.  111. 

8 RV.  X.  123.  1 ; 63.  3 ; iv.  50.  6. 

9 RV.  i.  89. 

10  RV.  i.  89.  10. 

xvi.  4.  1 That  is,  it  occurs  sixteen  times  ; see 
Caland  and  Henry,  L'AgnUtoma,  p.  356. 
Cf.  Weber,  Ind.  Stud.  ix.  Ill,  n.  1. 


xvi.  4 — ] 


[434 


The  Soma  Sacrifice 

parts ; verily  (it  serves)  to  obtain  all  this.  It  is  seventeenfold ; eleven 
deities,  four  Nivids,  the  strength  of  the  litany,  and  the  oSering  verse; 
Prajapati  is  seventeenfold ; that  rite  is  beneficial  which  is  commensurate 
with  Prajapati,  Having  recited  the  litany,  he  says  an  offering  verse  ^ 
for  the  All-gods,  ‘ O All-gods,  hearken  to  this  my  call  ’,  for  the  litany 
is  for  the  All-gods ; containing  (the  words)  ‘ be  drunk  ’,  for  the  third 
pressing  is  connected  with  ‘ be  drunk  ’ ; in  Tristubh  metre ; the  Tristubh 
is  might  and  strength ; verily  thus  he  places  might  and  strength  in  the 
sacrificer.  He  says  the  second  vasat,  for  the  healing  of  the  libations,  for 
the  support  of  the  libations.  The  first  Anustubh  yonder  is  speech ; five 
Gayatri  verses  follow  the  Anustubh  ; (the  hymn)  to  Savitr  is  mind  ; (the 
verse)  to  V ayu  is  breath ; (the  hymn)  to  earth  and  sky  is  the  eyes ; there 
is  the  breath  here  which  is  not  distinct  in  (the  verse),  ‘ Maker  of  fair 
forms  ’ ; (the  hymn)  to  the  Rbhus  is  the  ear ; the  three  isolated  verses 
are  expiration,  inspiration,  and  cross-breathing ; the  hymn  is  the  body ; 
the  Nivid  what  is  within  the  body;  the  concluding  verse  a support; 
the  ofiering  verse  is  food.  They  say  ‘ Why  are  the  holy  power  and  the 
lordly  power  unstable,  the  subjects  stable  ‘ The  morning  pressing  is 
the  holy  power,  the  midday  pressing  the  lordly  power,  the  third  pressing 
is  the  subjects ; in  that  at  the  morning  pressing  and  the  midday  pressing 
he  concludes  just  as  it  may  occur,  therefore  the  Brahmans®  rule  the 
people  insecurely,  insecurely  also  the  K.satriyas ; in  that  the  concluding 
verse  of  the  third  pressing  is  stable,  therefore  are  the  subjects  stable’ 
(is  the  reply). 

xvi.  5.  ‘ Say  ^ the  offering  verse  for  the  ghee  ’ and  ‘ Say  the  offering  verse 
for  the  Soma  drink  ’,  he  says ; by  ghee  and  by  Soma  is  the  sacrifice  carried 
on;  these  here  he  delights  (thinking)  ‘They  delighted  shall  support  the 
sacrifice.’  Inaudibly  he  says  the  offering  verse  for  the  ghee ; ghee  is 
a pouring  of  seed ; inaudibly  is  seed  poured.  In  that  he  says  the  offering 
verse  aloud  for  the  Soma  drink,  (it  is  because)  Soma  is  the  moon,  and  the 
moon  is  distinct.  ‘ After  it  he  should  not  perform  any  additional  offering,’ 
they  say,  ‘ So  do  they  yonder  from  yonder  look  ® back  on  this  (world)  ’. 
But  the  rule  is,  ‘ Let  him  perform  ’.  The  butter  is  the  world  of  the  gods, 
the  Soma  the  world  of  the  fathers ; verily  thus  they  arise  from  the  world 


* RV.  vi.  62.  13. 

’ brahmanah  must  be  read.  The  Anand.  ed. 
has  brahmanyaprajdh. 

^ The  question  here  discussed  is  whether  a 
third  offering  should  be  made  to  Visnu 
after  the  two  for  Agni  and  Soma,  the 
first  of  butter,  the  latter  of  a saumya 


cam.  The  answer  here  is  in  the  affirma- 
tive, but  99^-  ^ treats  it  as  optional. 

Cf.  Caland  and  Henry,  L’Jgnittoma,  pp. 
3G2-4. 

* paryavartantxti  in  0 marg.  is  a natural  but 
needless  correction ; so  the  comm,  in 
causative  sense. 


435] 


[ — xvi.  7 


The  Vaigvadeva  Qastra 

of  the  fathers  to  the  world  of  the  gods  ‘ Moreover  thus  they  delight  the 
fathers  only  in  that  they  proceed  with  the  Soma  drink ; moreover  thus  the 
Upasads  are  left  over/  they  say.  In  the  Upasads  he  sacrifices  to  Agni, 
Soma,  and  Visnu  and  to  match  this  here  also  to  Agni,  Soma,  and  Visnu. 
They  take  the  Soma  drink  to  the  Sadas  ; the  Hotr  takes  it  and  deposits  it ; 
then  he  looks  at  himself  in  the  melted  butter  in  it  and  with  two  fingers 
touches  the  melted  butter ; (with  the  words)  ‘ Thou  art  the  guardian  of  the 
eye,  guard  mine  eye,’  he  should  rub  his  eyes ; verily  thus  he  guards  his  eyes. 
It  he  hands  over  to  the  Udgatrs. 

The  Pdtnivata  Cup. 

xvi.  6.  Then  * they  proceed  with  the  Patnivata  cup ; verily  thus  they 
make  the  wives  of  the  gods  sharers  in  the  Ahavaniya.  He  does  not  say  for  it 
the  second  vasat,  for  it  is  mixed  with  butter,  and  butter  has  no  share  in  the 
second  vasat  call.  Inaudibly  he  says  the  offering  verse  ; the  Patnivata  cup 
is  a pouring  of  seed ; inaudibly  is  seed  poured.  He  does  not  say  the  second 
vasat  (thinking)  ‘ The  Patnivata  cup  is  a pouring  of  seed  ; the  second  vasat 
is  completion ; let  me  not  before  the  due  time  complete  the  pouring  of  seed.’ 
The  ofiering  verse  ^ contains  (the  words)  ‘ be  drunk  ’,  for  the  third  pressing 
is  connected  with  ‘ be  drunk  ’.  They  say  ‘ Since  this  is  the  ofiering  verse  of 
the  Nestr,  then  why  does  the  Agnidhra  say  it  as  an  ofiering  verse?  ’ ‘ This 
ofiering  verse  is  connected  with  Agni ; the  Agnidhra  is  connected  with  Agni ; 
therefore  the  Agnidhra  uses  it  as  an  ofiering  verse ; moreover,  thus  the  vasat 
calls  of  these  unuttered  become  the  same  ’ (is  the  reply). 


The  Agnimdruta  Qastra. 


xvi.  7.  He  ^ recites  the  Agnimaruta  with  twenty-one  calls  ; the  four- verse 
stoma,  the  highest  of  Stomas  on  which  support  is  to  be  found,  is  twenty- 
onefold ; verily  (it  serves)  for  a support.  The  (Qastra)  is  twenty- fourfold  ; 
there  are  twenty  joinings ; these  make  forty-four ; the  Tristubh  has  forty- 
four  syllables ; the  Tristubh  is  might  and  strength ; verily  thus  he  places 
might  and  strength  in  the  sacrificer.  He  recites  (a  hymn^)  to  Vai^vanara, 
for  a cup  for  Vai9vanara  has  been  drawn;  verily  therewith  he  accompanies 


’ Perhaps  this  is  the  division  of  the  sentence 
best  to  be  adopted.  Cf.  below  KJB.  xvi.  8. 

‘ The  Patnivata  cup  is  one  for  Agni  with  the 
wives  of  the  gods  {patnvcant)  ; see  9?®- 
viii.  5 ; Caland  and  Henry,  L’ Affni^cma, 
pp.  366,  367. 

* RV.  iii.  6.  9. 


xvi.  7.  ' For  the  Agnimaruta  Qastra  see  AB. 
iii.  33-38.  For  the  ritual  see  99®- 
5 and  6.  For  the  calls  in  this  9astra  see 
the  rules  in  99®*  > Caland  and 

Henry,  L' Agnistoma,  p.  373. 

* RV.  iii.  3. 


xvi.  7 — ] 


The  Soma  Sacrifice 


[436 


it.  He  recites  (a  verse  to  Rudra  ; Rudra  is  dread  ; verily  thus  he  makes 
medicine ; moveover  his  share  is  at  the  end ; therefore  in  the  end  Qastra  he 
recites  it.  He  recites  (a  hymn  to  the  Maruts ; Rudra  has  them  as  his 
horde ; verily  thus  he  makes  him  prosper  with  his  own  horde.  Then  come 
the  strophe  and  antistrophe  of  the  Yajnayajniya  ® ; these  two  he  recites  in 
the  middle  to  frighten,  for  in  the  middle  of  the  body  is  the  womb  placed  to 
frighten.  He  recites  (a  hymn®)  to  Jatavedas;  thereby  is  it  called  the 
Agnimaruta  (Qastra).  Therefore  should  he  recite  it  quickly,  just  as  one 
escaping  a forest  fire.  He  recites  (verses  ’^)  with  the  waters  as  deities ; 
the  waters  are  healing  and  medicine ; verily  thus  at  the  end  in  the  sacrifice 
are  healing  and  medicine  produced.  Therefore  should  he  recite  them 
slowly,  just  as  one  spraying  himself  in  the  waters.  He  recites  ‘ the  Dragon 
of  the  Deep  ’ ® ; the  dragon  of  the  deep  is  Agni ; him  with  it  he  makes  to 
glow ; moreover,  with  it  he  accompanies  the  altars.  He  recites  ‘ the  wives 
of  the  gods  ’ ® and  ‘ Raka  ’ ; verily  with  these  he  accompanies  the  Patnivata 

cup ; moreover,  the  wives  have  their  portion  at  the  end ; therefore  in  the 
end  Qastra  he  recites  these  verses. 

xvi.  8.  He  recites  the  Aksarapanktis  ^ ; the  Aksarapanktis  are  cattle  ; 
verily  (they  serve)  to  obtain  cattle ; moreover,  the  Aksarapanktis  are  expira- 
tion and  inspiration  ; thereby  then  he  places  expiration  and  inspiration  in 
himself ; moreover  (they  serve)  to  secure  the  presence  of  Indra  in  the 
Qastra.  He  recites  (verses)  to  the  fathers^  and  to  Yama®;  verily  thus 
he  accompanies  the  Nara9ahsa  cups;  moreover  the  fathers  have  their 
portion  at  the  end ; therefore  he  recites  these  (verses)  in  the  end  Qastra. 
He  recites  (the  verses  ‘ Sweet  indeed  is  he  ’ ; verily  with  them  he  makes 
sweet  the  Soma  for  Indra;  moreover,  Indra  is  the  world  of  the  gods,  Yama 
the  world  of  the  fathers ; verily  thus  he  arises  from  the  world  of  the  fathers 
to  the  world  of  the  gods.  To  them  the  Adhvaryu  responds  with  (a  formula 
containing  the  word)  ‘ mad  \ for  the  third  pressing  is  connected  with 
‘be  drunk’.  He  recites  (a  verse)  to  Visnu  and  Varuna®;  the  sacrifice  is 


S RV.  ii.  33.  1. 

* RV.  i.  87, 

® RV.  vi.  48.  1,  2;  vii.  16.  11,  12  (made  into 
three  verses  in  each  case).  The  Anand. 
ed.  has  iti  absurdly. 

* RV.  i.  143.  The  variant  °moktyamdnah  of  M 

is  an  easy  variation,  hut  not  necessary 
nor  so  probable  as  the  text,  which  shows 
moksa  as  a desiderative  basis  without  the 
sense  of  spiritual  freedom. 

’ RV.  X.  9.  1-3. 

* RV  vi.  60.  14.  Here,  as  in  the  next  case, 

either  the  names  arc  made  up  of  the 


first  words  of  the  verses,  or  fans  means 
‘ celebrate  ’.  The  first  is  clearly  the  case 
in  Ahir  budhnyarii  fansati. 

» RV.  v.  46.  7,  8. 

'0  RV.  ii.  32.  4,  5. 

> RV.  vi.  44.  7-9. 

2 RV.  X.  16.  1-3. 

» RV.  X.  14.  4,  3 and  5. 

* RV.  vi.  47.  1-3.  For  the  last  words  of  the 
sentence  cf.  above  KB.  xvi.  6. 

® Not  in  RV.  AV.  vii.  26.  1 has  one  version, 
A^S.  V.  20  another. 


437]  llie  Agnimaruta  Qastra  [ — xvi.  9 

connected  with  Visnu  and  Varuna;  whatever  mistake  or  error  there  is  in 
the  sacrifice, that  with  this  he  remedies;  verily  this  is  medicine.  He  recites 
(a  verse)  to  Visnu  ® and  (a  verse)  to  Agni  ’ ; of  the  gods  Agni  and  Visnu  are 
those  wliose  portions  are  at  the  end ; therefore  these  he  recites  in  the  end 
(^astra.  He  concludes  with  (a  verse)  to  Indra,®  for  he  is  Indra’s ; verily  him 
Indra  at  the  end  establishes.® 

xvi.  9.  ‘ What  is  the  deity  of  the  Soma  ? ’ ^ Madhuka  a.sked  Gau^ra.  He, 
after  running  over  (the  words)  ‘ Soma  becometh  pure  replied  ‘ There  may  be 
different  ones.’  ‘ As  with  the  Bahvrcas  ®,  it  should  be  connected  with  Indra  ’ 
was  the  rule  of  Paingya.  ‘ It  should  be  connected  with  Indra  and  Agni  ’ 
is  Kausitaki’s  view.  ‘ By  Agni  it  begins  in  that  (it  begins)  with  the  Ajya  ; 
with  Indra  it  ends  (in)  this  concluding  verse  ® ; therefore  it  should  be  con- 
nected with  Indra  and  Agni.’  ‘ This  is  the  Agnistoma ; this  is  taken  for 
every  desire.  He  who  offers  with  any  other  sacrifice  without  having 
sacrificed  with  this  ^ prepares  for  himself  a pitfall,  he  comes  to  ruin  ® ’,  he 
used  to  say.  This  Agnistoma  begins  with  the  Ajya  (Qastra)  and  ends  with 
the  Agnimaruta.  What  has  to  be  recited  makes  up  three  hundred  and 
sixty  Rc  verses ; three  hundred  and  sixty  are  the  days  of  the  year ; verily 
(it  serves)  to  obtain  the  year.®  After  reciting  the  litany  he  uses  as  offering 
verse,''  ‘ 0 Agni,  with  the  Maruts,  resplendent,  loud  singing  addressed  to 
Agni  and  the  Maruts,  for  this  litany  is  addressed  to  Agni  and  the  Maruts ; 
in  Jagati  metre,  for  the  third  pressing  is  connected  with  the  Jagati ; con- 
taining (the  words)  ‘ be  drunk  ’,  for  the  third  pressing  is  connected  with 
‘ be  drunk  ’.  He  says  the  second  vasat,  for  the  healing  of  the  libations,  for 
the  support  of  the  libations. 


« RV.  i.  154.  1. 

T RV.  X.  53.  6. 

« RV.  iv.  17.  20. 

* M alone  has  the  necessary  causative,  the 

comm,  and  the  other  MSS.  and  theAnand. 
ed.  having  the  simple. 

* It  is  not  clear  to  what  this  refers.  Sotnah 

pavate  is  the  Pratika  of  RV.  ix.  96.  5,  and 
if  anything  more  than  these  two  words 
are  meant  then  the  reference  ought  to  be 
to  a RV.  text.  On  the  other  hand  they 
are  also  the  Pratika  of  VS.  vii.  21,  and 
the  Vedic  Concordance  treats  this  verse  as 
repeated  in  the  Soma  sacrifice  at  the 
Bahispavamana ; Caland  and  Henry 
(V Agnistoma,  p.  174),  however,  thinks 
that  there  also  merely  the  words  them- 


selves are  meant,  and  this  may  be  the 
case  here  also.  The  sense  clearly  is 
that  Gau9ra  treated  the  Soma  as  having, 
as  deity,  diverse  gods. 

® Apparently  the  contrast  is  with  a special 
school  name  Bahvrcas,  as  in  the  wider 
sense  of  that  term  it  covers  Paingya. 
Cf.  the  Bahvrcabrahmana  of  Apastamba  ; 
Keith,  JRAS'.  1915,  pp.  493-498. 

* The  construction  is  rather  ad  sensum. 

* K^S.  X.  9.  25  ; PB.  xvi.  1 . 2 agrees  with  this. 
® For  this  phrase  cf.  KB.  xxv.  14  ; vd  may 

be  alternative,  or  merely  assertive.  Cf. 
KB.  xii.  4 ; xi.  4. 

® M has  tat  samvatsarasydhdny  dpnoti. 

RV.  V.  60.  8. 


xvl.  10 — ] 


[438 


The  Soma  Sacrifice 

The  Sautrdrrianl. 

[xvi.  10.  Having^  sacrificed  with  Soma  he  should  sacrifice  with  the 
Sautramani  who  desires  prosperity,  offspring,  and  the  Viraj.  The  Sautra- 
mani  is  a sacrificial  rite  for  Indra ; the  third  victim  is  the  body  of  the 
sacrifice,  two  victims  the  arms ; therefore  the  arms  are  about  the  body ; 
therefore  the  two  should  be  at  each  side  about  the  body ; in  that,  after  say- 
ing the  second  vasat  over  the  cups  of  Sura  and  Soma,  all  ^ ; therefore  having 
sacrificed  with  Soma  let  him  perform  the  Sautramani ; he  who  knowing 
thus,  having  sacrificed  with  Soma,  sacrifices  with  the  Sautramani,  obtains 
prosperity,  offspring,  and  the  Viraj,  and  so  he  also  who  knows  thus.  The 
Viraj  is  prosperity  and  proper  food ; (verily  it  serves)  to  obtain  the  Viraj 
as  prosperity  and  proper  food.  He  goes  to  the  final  bath,  as  at  the  Soma 
sacrifice.  Or  he  may  if  he  will  offer  a milk  mess  to  Mitra  and  Varuna.] 


The  Ukthya  Sacrifice. 

xvi.  11.  The^  litanies  of  the  Ukthya  are  addressed  to  Indra  and  Agni ; 
all  the  gods  are  Indra  and  Agni ; the  third  pressing  is  connected  with  the 
All-gods ; verily  (they  serve)  to  delight  all  the  gods.  In  (verses)  to  Agni 
they  give  the  lead  for  the  Maitravaruna,  in  (verses)  to  Indra  in  the  other 
two  cases ; thereby  these  are  addressed  to  Indra  and  Agni.  They  recite 
four  hymns  each ; the  litanies  are  cattle ; cattle  are  fourfold ; moreover. 


' For  the  Sautramani  see  99^.  xiv.  13  (where 
the  three  victims  for  the  A9vins,  Saras- 
vatl  and  Indra  are  specified),  cf.  xv.  15 
(where  the  Sura  is  specified).  The  form 
here  is  that  called  elsewhere  the  Kaukill, 
an  independent  rite,  while  that  con- 
nected with  the  Rajasuya  is  the  Caraka  ; 
see  Weber,  Znd.  Siud.x.  349-363;  Eggeling, 
SBE.  xliv.  213,  214  ; Hillebrandt,  Ritual- 
litteratur,  p.  169.  See  also  v.  2.  3 

and  11 ; B9S.  xvii.  31-38. 

’ These  victims  are  offered  (comm.) ; the 
text  is  corrupt.  The  bad  text  and  the 
fact,  not  mentioned  by  Lindner,  that  M 
omits  the  whole  section,  taken  in  con- 
junction with  the  unnatural  insertion  of 
this  paragraph  at  this  juncture,  and  with 
the  fact  that  the  99®-  shows  no  know- 
ledge of  this  portion  of  the  text,  justify 
us  in  the  belief  that  the  chapter  is  an 
interpolation.  Moreover,  the  term  tripapi 


naturally  denotes  here  the  third  victim, 
not  a set  of  three  victims,  and  in  either 
case  is  an  odd  form  without  an  early 
parallel ; the  apparently  similar  indiva 
hardly  means  simply  the  ‘ third  heaven  ’ 
as  taken  by  MW.  ; it  is  rather  a collec- 
tive formed  in  the  normal  way  (Wacker- 
nagel,  AUind.  Gramm.  II.  i.  304  seq.)  from 
iri  and  dyu,  meaning  a collection  of  three 
heavens,  and  is  due  to  the  Vedic  tripli- 
cation of  the  heaven,  which  again  arose 
from  the  triplication  of  the  universe  (cf. 
Macdonell,  Vedic  Mythology,  p.  9).  BR.’s 
view  that  it  refers  to  the  inner  space  of 
the  highest  heaven  is  likewise  im- 
plausible. 

xvi.  11.  ' For  the  three  additional  9sstras  of 
the  Hotrakas  after  the  Agnimftruta  9a-stra 
in  the  Ukthya  rite,  see  AB.  iii.  49,  60. 
The  9astras  are  given  in  detail  in  99®- 
ix.  1-4. 


439] 


[ — xvii.  1 


The  Uhtkya  Sacrijice 

cattle  are  four-footed ; verily  (they  serve)  to  obtain  cattle.  They  make  up 
twelve ; the  year  has  twelve  months ; verily  (they  serve)  to  obtain  the 
year.  The  Qastras  contain  four  calls ; the  litanies  are  cattle ; cattle  are 
fourfold ; moreover  cattle  are  four-footed ; verily  (they  serve)  to  obtain 
cattle.  The  offering  verses  of  the  litanies  are  addressed  to  two  deities ; 
the  sacrificer  has  two  feet ; (therefore  they  serve)  for  support.  They 
make  up  four ; * the  litanies  are  cattle ; cattle  are  fourfold ; moreover, 
cattle  are  four-footed ; verily  (they  serve)  to  obtain  cattle.  That  of  the 
Maitravaruna  ® is  addressed  to  Indra  and  Varuna,  for  his  litany  is  ad- 
dressed to  Indra  and  Varuna;  that  of  the  Brahmanacchahsin * to  Indra 
and  Brhaspati,  for  his  litany  is  addressed  to  Indra  and  Brhaspati ; that  of 
the  Achavaka®  to  Indra  and  Visnu,  for  his  litany  is  connected  with  Indra 
and  Visnu.  The  first  and  last  contain  (the  words)  ‘be  drunk’,  for  the 
third  pressing  is  connected  with  ‘ be  drunk  ’.  They  make  up  three ; these 
worlds  are  three ; verily  thus  they  obtain  these  worlds.  They  are 
Tristubh  verses;  the  Tristubh  is  might  and  strength;  verily  thus  they 
place  might  and  strength  in  the  sacrificer.  They  say  the  second  vasat,  for 
the  healing  of  the  libations,  for  the  support  of  the  libations. 


ADHYAYA  XVII 

The  Soma  Sacrifice  {continued). 

The  Sodcifin. 

xvii.  1.  The^  Soda9in  is  a thunderbolt  composed  of  the  Anustubh;  in 
that  they  undertake  the  Soda9in,  they  smite  away  the  evil  of  the  sacrificer 
with  the  thunderbolt  composed  of  the  Anustubh.  It  refers  to  the  ‘ bay 
steeds  ’ ; the  bay  is  breath,  for  it  draws ; therefore  it  refers  to  the  ‘ bay 
steeds’.  The  Soda9in  is  he  yonder  that  gives  heat;  verily  thus  they 
delight  him.  There  is  a sixteenth  Stotra,  a sixteenth  Qastra ; therefore 
is  it  called  the  Soda9in.  In  that  they  undertake  the  Soda9in,  and  all  this 
(univei’se)  is  of  sixteen  parts,  verily  (it  serves)  to  obtain  all  this.  Moreover, 
the  Soda9in  is  Indra  ; therefore  it  refers  to  the  ‘ bay  steeds  ’,  for  Indra’s  bay 
steeds  are  praised.  ‘ 0 Indra  rejoice,  bring  forward,  come  hither,  0 hero, 

* i.  e.  deities,  Indra,  Varuna,  Visnu,  Brhas-  ® RV.  vi.  69.  3. 

pati.  1 For  the  Soda§in  rite  see  AB.  iv.  1-4.  For 

* RV.  vi.  68.  11.  the  ritual  see  99®'  ^ reads 

* RV.  vii.  97.  10.  anustuhho  which  is  possibly  correct. 


xvii.  1 — ] 


[440 


The  Soma  Sacrijice 


of  the  bay  steeds  ’ these  (verses)  ^ have  twenty -five  syllables  and  one  by 
one  have  nine  syllables  added.  The  self  is  twenty-fivefold,  what  is  added 
is  offspring  and  cattle ; verily  thus  he  adds  to  himself  in  offspring,  cattle, 
servants,  and  proper  food.  These  make  up  thirty-four;  whatever  is  of 
thirty-four  syllables,  that  metre  is  the  Svaraj ; verily  thereby  he  obtains 
self  rule.  Repeated  together  they  make  up  five  Anustubh  verses  and 
a ten-syllable  quarter  verse  is  left  over,  two  syllables  for  each  verse. 
‘ Of  such  a one  as  thou,  O thou  of  much  light  ’,  this  Gayatri  verse  ® he 
recites  next,  for  the  completion  of  these  syllables;  moreover  along  with 
it  they  make  up  a strophe  of  six  Anustubh  verses ; therefore  he  recites 
it,  for  completion.  To  match  it  some  make  an  antistrophe ; but  as  to  this 
they  say  ^ ‘ The  Soda^in  is  he  yonder  that  gives  heat ; there  is  none 
other  to  be  a counterpart  of  him ; if  he  were  to  make  a counterpart  and 
one  were  to  say  of  him,  “ The  rival  who  is  hateful  will  reject  him  ”,  so  would 
it  be.  Therefore  he  should  not  trouble  about  a counterpart.’ 

xvii.  2.  Thereafter  he  transposes  the  metres  which  follow ; the  metres 
are  the  breaths ; verily  thus  in  the  body  he  interweaves  the  breaths,  to 
prevent  separation  ; therefore  these  breaths,  though  breathing  in  different 
directions,  do  not  blow  out.^  Moreover  the  Soda^in  is  connected  with  the 
Anustubh ; verily  thus  he  brings  all  the  metres  into  relation  with  the 
Anustubh.  He  transposes  Gayatri  and  Pankti  verses ; ^ the  Pankti  is  the 
metre  of  the  sacrificer;  the  Gayatri  is  brilliance  and  splendour;  verily 
thus  he  places  brilliance  and  splendour  in  the  sacrificer.  He  transposes 
Usnih  and  Brhati  verses ; ® the  Usnih  is  the  metre  of  the  sacrificer ; the 
Brhati  is  cattle ; verily  thus  he  confers  cattle  as  connected  with  the 
Brhati  upon  the  sacrificer.  He  transposes  a verse  of  two  Padas 
containing  twenty  syllables  and  a Tristubh ; * the  verse  of  two  Padas 


* These  verses  are  given  in  full  in  ’*• 

5.  2 ; AV.  ii.  5.  1 ; SV.  ii.  302-304 ; A^S. 
vi.  3. 1.  hariha  of  1.  c.  and  of  SV.  is 
absurd.  A^S.  has  hari  iha  as  trisyllabic 
(no  doubt)  and  this  is  presumably  the 
source  of  hariha.  AV.  has  haribhydm.  The 
verses  consist  of  5 pentads  and  after  each 
of  the  first  three  syllables  are  added 
(here  pra  vaha,  hariha'). 

» RV.  viii.  46.  1. 

* The  quotation  is  not  finished  by  iti ; cf. 

KB.  xii.  3,  n.  2. 

> As  in  KB.  vii.  9 all  the  MSS.  save  M and 
the  Anand.  ed.  read  vahco  ^nunirvancy. 

* RV.  i.  16. 1-3  and  i,  84. 10-12.  The  viharana 

consists  in  placing  a Pada  of  the  Pankti 
after  each  of  the  Padas  of  the  Gayatri  and 


pausing  after  the  first  two,  saying  om 
after  the  second  two,  pausing  after  the 
third  pair  and  saying  om  after  the  two 
remaining  Padas  of  the  Pankti,  each  by 
itself. 

’ RV.  viii.  98.  1-3  and  iii.  46. 1-3.  The  Padas 
are  put  together  by  two’s  with  alternate 
pause  and  om ; the  two  eight-syllable 
feet  are  made  into  one  followed  by  a 
pause,  then  the  two  sets  of  four  syllables 
over  are  united  and  combined  with  the 
last  Brhati  foot  into  a single  verse 
followed  by  om. 

‘ RV.  vii.  34.  4 and  vi.  47.  8.  The  combina- 
tion is  effected  by  dividing  the  Dvipada 
into  four  sots  of  five  syllables. 


441] 


[ — xvii.  4 


Sodagin 


is  the  metre  of  the  sacrificer ; the  Tristubh  is  might  and  strength ; 
verily  thus  he  confers  might  and  strength  upon  the  sacrificer.  He 
transposes  verses  of  two  Padas  containing  sixteen  syllables  and  Jagatl 
verses;®  verses  of  two  Padas  are  the  metre  of  the  sacrificer;  the 
Jagati  is  cattle ; verily  thus  he  confers  cattle  as  connected  with  the 
Jagati  on  the  sacrificer.  He  recites  Gayatrl  verses;  Gayatri  verses  are 
breath ; verily  thus  he  places  breath  in  himself.  He  recites  a verse  of 
seven  Padas ; the  metres  are  seven ; verily  (it  serves)  to  obtain  all  the 
metres;  moreover,  with  it  the  Gayatri  verses  make  up  four  Anustubh 
verses ; ® therefore  he  recites  it,  for  completion. 

xvii.  3.  Then  he  recites  Anustubhs ' of  normal  type ; the  Soda9in  is 
connected  with  the  Anustubh ; thus  he  causes  it  to  prosper  by  its  own 
symbol.  They  make  up  eight ; by  these  (verses)  the  gods  attained  all 
attainments ; verily  thus  also  with  these  the  sacrificer  attains  all  attain- 
ments. With  the  last  verse  thrice  repeated  they  make  up  ten ; the  Viraj 
consists  of  tens;  the  Viraj  is  prosperity  and  proper  food;  (they  serve)  to 
obtain  the  Viraj  as  prosperity  and  proper  food.  He  concludes  with 
‘ When  up  to  the  place  of  the  bright  one  ’ ; yonder  is  the  place  of  the 
bright  one  where  he  yonder  gives  heat ; verily  thus  he  places  the  sacrificer 
there.  Three  times  ^ he  utters  the  call  for  the  Soda9in,  in  the  strophe,  for 
the  Nivid,  for  the  concluding  verse ; the  Soda9in  is  threefold  ; verily  thus 
with  a threefold  thunderbolt  he  smites  the  evil  of  the  sacrificer.  These 
are  the  fame,  the  sounds,  the  strengths  of  the  litanies.  Famous,  re- 
sounding, strong,  renowned  does  he  become  who  knows  thus  the  strengths 
of  the  litanies.  They  recited  together  make  up  forty  Anustubhs;  the 
Pankti  has  forty  syllables;  the  Paiikti  is  a support;  verily  thus  in  all 
creatures  he  establishes  the  sacrificer. 

xvii.  4.  Some  say  ‘ He  should  use  an  interpolated  Tristubh  as  offering 
verse ‘For  indeed  the  courser. — Thou  hast  drunk  of  the  ancient 
di’aughts,  O lord  of  the  bays.—  For  the  courser  is  a courser. — Now  let  this 
pressing  be  thine  only. — The  courser  is  a bearer.— Drink  the  Soma  rich 
in  honey,  O Indra. — For  the  courser  is  active. — Do  thou  ever,  O strong 
one,  pour  into  thy  belly.’  But  the  rule  is  not  to  interpolate.  The  ofiering 
verses  are  duly  prepared  dishes  for  the  gods;  verily  thus  with  a duly 


® The  Dvipadas  are  given  in  99®-  ® > 

and  RV.  x.  96.  1-3.  The  former  are 
divided  into  four  sets  of  four  syllables. 

* RV.  i.  84. 13-15  with  RV.  x.  133.  1 make  up 
Anustubhs  by  recital  by  two’s  and  two’s 
with  pause  and  om. 

' 99®-  i*-  14-19  prescribes  RV.  viii.  69. 

1-3,  10,  13-15,  and  17,  all  Anustubh 
56  [h.o.s.  ss] 


verses.  These  are  niiya  as  offered  to  the 
artificial  Anustubhs  above  arrived  at. 
The  Nivid  comes  in  before  RV.  viii.  69. 
15. 

* This  is  repeated  in  99®-  ®-  l'^-  ^1*® 

variation  in  construction  is  noteworthy, 
xvii.  4.  t RV.  X.  96. 13.  99®-  1®  ignores 

the  option,  for  which  cf.  AB.  iv.  4. 


xvii.  4 — ] 


The  Soma  Sacrifice  [442 

prepared  dish  for  the  gods  he  tenders  the  oblation  to  the  gods.  He  should 
not  undertake  it  at  night ; ^ the  Soda9in  is  Indra ; there  is  nothing  above 
Indra;  much  is  accomplished  at  night,  the  rounds  as  it  were,  and  the 
Alvina  ® (Qastra) ; therefore  he  should  undertake  it  on  the  fourth  ^ day ; 
that  is  the  abode  of  the  Soda9in ; that  day  concludes  with  the  Soda^in 
as  its  end.  But  they  say  ‘ Let  him  undertake  it  ’ ; the  Soda9in  is  the  day 
and  night  complete ; in  that  they  undertake  the  Soda9in  it  is  to  make  day 
and  night  complete. 


The  Atirdtra. 

xvii.  5.  In  ^ that  they  undertake  the  Atiratra,  (it  is  because)  the  year  is 
as  great  as  day  and  night ; in  that  they  undertake  the  Atiratra,  (it  serves) 
to  obtain  the  year.  Moreover,  all  this  (universe)  is  twofold,  unguent  and 
brilliance;  both  of  these  are  obtained  by  day  and  night.  In  that  they 
undertake  the  Atiratra,  (it  is)  for  the  obtaining  of  unguent  and  brilliance. 

xvii.  6.  They  recite  strophes  and  antistrophes  ^ in  Gayatri ; the  Gayatri 
is  light ; night  is  the  evil,  the  darkness ; thus  thereby  they  smite  away 
the  evil,  the  darkness.  They  recite  with  repetitions,  for  so  do  the  Saman 
chanters  sing ; (they  say)  ‘ According  as  it  is  sung,  is  it  recited.’  Then 
they  say  ‘ Why  after  the  final  Pratihara  do  they  call  and  link  the  Qastra 
with  the  Saman  ? ’ 

xvii.  7.  The  sacrifice  is  a man ; of  him  the  oblation  holders  are  the 
head,  the  Ahavaniya  the  face,  the  Sadas  the  stomach,  the  litanies  the 
food,  the  Marjaliya  and  the  Agnidhriya  the  arms,  the  altars  within  the 
Sadas  the  internal  divinities;  the  Garhapatya  and  (the  fire)  for  cooking 
the  fast  milk  the  support.  Again,  of  him  the  Brahman  priest  is  the  mind, 
the  Udgatr  the  expiration,  the  Prastotr  the  inspiration,  the  Pratihartr 
the  cross-breathing,  the  Hotr  the  speech,  the  Adhvaryu  the  eye,  the  Sadasj^a 


* The  argument  is  clearly  one  as  to  the  place  of 
the  So^9in  if  used  in  connexion  with  an 
Atiratra  as  it  is  assumed  to  be  used  in 
this  school.  Is  it  to  be  said  at  night 
after  the  threefold  carousal  of  the 
Atiratra  begins,  or  is  it  to  be  said  on  the 
morning  of  the  day  after  the  carousal  ? 
The  answer  first  suggested  is  the  latter 
view,  hahuratryam  may  be  a cpd.  as  taken 
by  the  edd.,  but  this  is  unnecessary. 

Cited  in  Nirukla  i.  9 as  equivalent  to  afvinatii 
ca  parydyOfca,  where  the  reading  as  in  M 
has  onlyone/md.  Buttliisis verystrange, 
tvad  ata  or  tvat  tata  may  be  read.  The 
A9vina  ^astra  is  to  be  recited  up  to  sun- 


rise ; see  9QS.  ix.  20.  19  seq. 

* i.  e.  the  Soda9in  is  the  suitable  rite  for  the 

fourth  day  in  a continuous  offering  ; see 
99s.  X.  2.  11. 

* For  the  Atiratra  see  AB.  iv.  6 and  6.  For 

the  ritual  see  99^.  ix.  7-19  for  the9astras 
of  the  priests  at  the  three  Paryilyas. 
xvii.  6.  * The  explanation  follows  in  KB.  xvii. 
7.  The  point  is  not  that  the  correspond- 
ence of  9«stra  and  Stotra  is  modified  by 
the  9«stra  beginning  after  the  Pratihftra 
of  the  Saman  and  not  after  the  Nidhana, 
but  merely,  it  seems,  to  explain  the 
parallelism. 


The  Atiratra 


443] 


[ — xvli.  9 


generation/  the  sacrificer  the  body,  the  Hotra^aiisins  the  limbs.  In  that 
the  Adhvaryu  starts  the  Stotra,  verily  thus  he  unites  the  eye  with  the 
breaths;  moreover,  verily  thus  he  connects  inspiration  with  the  mind. 
In  that  the  Prastotr  addresses  the  Brahman  with  ‘ 0 Brahman,  shall  we 
begin  the  praise,  O Pra9Mtr?’  (it  is  because  they  think),  ‘Mind  is  the 
leader  of  these  breaths ; impelled  by  mind  let  us  sing  the  Stoma  ’ ; more- 
over, verily  thus  he  connects  inspiration  vvdth  the  mind.  In  that  the 
Brahman  approves  the  Stotra,  verily  thus  he  unites  the  mind  with  the 
breaths;  moreover,  verily  thus  he  connects  inspiration  with  the  mind. 
In  that  the  Prastotr  begins  the  pi’aise,  verily  thus  he  places  inspii’ation 
in  expiration.  In  that  the  Udgatr  sings,  verily  thus  he  places  expiration 
in  cross-breathing.  In  that  the  Pratihartr  utters  his  part,  verily  thus  he 
places  cross-breathing  in  expiration.  So  all  these  deities  find  support  in 
expiration.  In  that  the  Hotr  connects  the  Qastra  with  the  Saman,  and 
the  Hotr  is  speech,  verily  thus  he  unites  speech  with  the  breaths ; more- 
over, verily  thus  he  connects  inspiration  with  mind.  In  that  the  Hotra- 
^ahsins  make  a continuity  with  the  Saman,  verily  thus  they  connect  the 
limbs  with  the  breaths.  In  that  the  sacrificer  sings  in  accompaniment 
to  the  Stotra,  and  the  singers  are  the  breaths,  verily  thus  he  places 
the  breaths  in  himself.  Therefore  the  sun  should  not  set  on  him  outside 
the  altar  place,^  nor  should  it  rise  on  him,  nor  should  he  make  preparations, 
nor  utter  the  invitation,  nor  say  the  vasat,  nor  should  (the  sun)  heat  (him) 
when  in  what  is  not  an  altar,^  (thinking)  ‘ Let  me  not  sever  the  body  from 
the  breaths.’ 

xvii.  8.  In  that  in  the  first  rounds  they  repeat  ^ in  the  first  Padas,  verily 
thus  from  the  first  night  they  smite  away  the  Asuras ; in  that  in  the 
middle  rounds  they  repeat  in  the  middle  Padas,  verily  thus  from  the 
middle  night  they  smite  away  the  Asuras ; in  that  in  the  last  rounds 
they  repeat  in  the  last  Padas,  verily  thus  from  the  last  night  they  smite 
away  the  Asuras.  Just  as  one  can  by  separate  repetition  ^ and  by 
repeating  severally  smite  away  evil  again  and  again,  so  with  these  strophes 
and  antistrophes  from  day  and  night  they  smite  away  the  Asuras. 

xvii.  9.  They  recite  the  beginnings  of  the  litanies  in  Gayatri  verses ; the 
Gayatri  is  brilliance  and  splendour;  verily  thereby  they  place  brilliance 


* The  Anand.  ed.  has  prajapatih  for  prajdtik, 
but  merely,  it  is  clear,  by  an  error. 

’ The  whole  emphasis  is  placed  on  bahirvedi. 

® Cf.  Vait.  xiL,  3 where  pratapet  is  normal  as 
against  pratapeta ; perhaps  heating  imple- 
ments is  meant. 

xvii.  8.  ' The  reference  is  to  the  repetition 
of  the  first  Padas  in  the  Stotras  and  the 
^lastras.  The  use  of  ninariayanti  in  this 


sense  points  to  the  union  of  song  and 
recitation  and  dancing. 

* abhydgdram  is  doubtful  : BR.  gave  it  as 
‘ besprechen’,  B.  as  ‘in  the  house  ’ ; this 
is  possible,  but  MW.’s  rendering  is 
followed  : if  abhydgdram  is  taken  as  by  B. 
then  there  may  be  a reference  to  a magic 
dance  as  a popular  rite. 


xvii,  9 — ] 


The  Soma  Sacrifice 


[444 


and  splendour  in  the  sacrificer.  Having  recited  Gayatri  verses,  they  recite 
Jagati  verses;  between  the  Gayatri  and  Jagati  verses  they  insert  the  calls; 
verily  thus  they  make  the  metres  of  varied  strength.  Having  recited 
Jagati  verses,  they  conclude  with  Tristubh  verses.  The  Tristubh  is  might 
and  strength,  the  Jagati  cattle ; verily  thus  in  might  and  strength  at  the 
end  and  in  cattle  they  find  support.  The  ofiering  verses  ^ are  in  Tristubh, 
and  contain  (the  words)  ‘ Soma  juice  ‘ be  drunk  and  ‘ drink  ’ as  their 
characteristics  and  are  perfect ; that  is  the  symbol  of  night.  They  should 
keep  awake  through  the  night ; keeping  awake  is  the  light ; the  night  is 
the  dark,  the  evil ; thereby  by  the  light  they  cross  the  dark,  the  evil.  So 
long  as  there  is  no  singing  or  reciting,  so  long  are  the  Raksases  able  to 
drink  after ; ^ therefore  ‘ Do  ye  lighten  up  the  kindled  Ahavaniya,  the 
Agnidhrlya,  the  Garhapatya  and  the  altars  ’ they  should  say  aloud ; they 
should  lighten  up,  it  should  be  light  as  it  were,  they  should  lie  snoring ; 
them  the  evil  does  not  attack  (perceiving)  ‘ They  are  in  motion  ’ ; ® they 
smite  away  the  evil. 


ADHYAYA  XVIII 


The  Soma  Sacrifice  {continued). 
The  Agvina  Qastra. 


xviii.  1.  The  ^ Alvina  (Qastra)  is  (a  sacrifice)  wherein  there  is  a redund- 
ancy of  Soma ; wherein  in  the  sacrifice  there  is  a redundancy,  thereby  the 
rival  of  the  sacrificer  is  energetic  against  him.  In  that  afterwards  he  sacri- 
fices to  the  Alvins,  and  the  A9vins  are  the  physicians  of  the  gods,  verily  thus 
he  makes  medicine.  Now  when  Savitr  gave  Surya  to  Soma,  the  king,  he 
made  over  to  his  daughter  whether  she  was  Prajapati’s  (or  his  own)  on 


* These  are  for  him  and  twelve  offering 
verses  ; it  is  clear  that  andhas  is  by  the 
Brdhmana  connected  with  ‘ darkness  ’. 
The  Yajyas  are  for  the  first  night  RV.  ii. 
14.  1 ; vi.  44.  15  ; vi.  24.  1 ; vi.  44.  16  ; 
for  the  second  night,  ii.  19.  1 ; vi.  44.  14  ; 
X.  112.  2 ; X.  112.  6 ; for  the  third  night, 
iii.  35.  1 ; ii.  15.  1 ; vi.  37.  2 ; x.  104.  3. 

’ See  abjve  KB.  x.  2. 

3 M lias  clearly  (an  vi  tat  cestanti  nvai  (misread 
by  Lindner),  K.  has  the  same  without  vi, 
and  BL  nearly  the  same.  The  reading 
must  certainly  be  cestanti.  The  Anand. 
ed.  has  lam  cestim  tanvd.  It,  however, 


has  correctly  vjjvalayateti  bhdseran  for 
Lindner’s  vjjvalayate  'tibkdseran,  samind- 
hvam  is  possible,  not  necessary. 

xviii.  1.  ' For  the  A9vina  9<tstra  see  AB. 

iv.  7-11.  For  the  ritual  see  ix.  20. 

* This  seems  the  reasonable  sense  of  the 
interpolation  of  these  words.  PrajSpati 
figures  as  the  giver  and  Savitr  as  the 
father  of  the  girl  in  AB.  iv.  7,  and  Praja. 
patis  is,  of  course,  an  easy  correction  ; 
the  genitive  cannot  well  be  meant  as»a 
dative  {Nir.  xii.  8),  as  this  is  contrary  to 
the  usual  version.  The  Anand.  ed.  has 
purasldt,  erroneously. 


445] 


The  Agvina  Qastra 


[ — xvili.  3 


marriage  this  thousand  (of  verses)  that  was  in  the  possession  of  these 
deities;  they  said  ‘Let  us  run  a race  for  this  thousand’;  they  ran  the 
race ; then  the  Alvins  were  victorious  by  means  of  the  ass.  Therefore  are 
many  gods  celebrated,  and  yet  it  is  called  the  A9vina.  Hence,  moreover, 
the  ass  does  not  run  with  his  full  speed,  considering  himself  worn  out 
(because)  ‘ I have  done  my  running.’  ^ A thousand  should  he  recite,  for 
a thousand  they  too  won. 

xviii.  2.  They  say  ‘ Seeing  that  the  Pr-sthas  depend  on  the  Brhati,  then 
why  does  he  begin  with  a Tristubh  ? ’ Thrice  repeated  it  makes  three 
Brhati  verses  and  one  Gayatri.  The  three  Brhati  verses  are  the  symbol  of 
union,  the  Gayatri  the  symbol  of  the  first.  In  that  he  produces  the  Brhati, 
(it  is  because)  it  is  with  regard  to  the  Brhati  that  the  vow  is  produced.* 
In  that  of  the  strophes  in  Brhati  he  recites  the  first  Pragatha,  repeating  it 
and  making  it  into  Kakubh  form,  (it  is  because)  the  Saman  chanters  sing 
with  repetitions ; verily  thus  the  symbol  of  this  is  produced.  He  recites 
the  service  for  Agni ; thus  he  obtains  this  world.  He  recites  that  for  U.sas ; 
thus  he  obtains  the  world  of  the  atmosphere.  He  recites  that  for  the 
Alvins ; thus  he  obtains  yonder  world.  He  recites  the  service  for  Surya  ; 
there  is  a fourth  world  of  the  gods,  the  waters ; verily  thereby  he  obtains 
it.  He  recites  a Pragatha ; the  Pragatha  is  cattle ; verily  (it  serves)  to 
obtain  cattle.  Moreover  the  Pragatha  in  Brhati  is  expiration  and  inspira- 
tion ; verily  thus  he  places  expiration  and  inspiration  in  himself ; also 
(it  serves)  to  secure  the  presence  of  Indra  in  the  Qastra.  He  recites 
(a  hymn)  to  sky  and  earth ; sky  and  earth  are  supports ; verily  (it  serves) 
for  support.  He  recites  (a  verse)  of  two  Padas ; (the  verse)  of  two  Padas 
is  a metre  in  which  to  find  support ; verily  (it  serves)  for  support.  He 
concludes  with  (a  verse)  to  Brhaspati ; Brhaspati  is  the  holy  power ; verily 
thus  in  the  holy  power  at  the  end  he  finds  support.  Now  this  is  the 
completion. 

xvui.  3.  Three  * hundred  Gayatri  verses  are  two  hundred  Brhati  verses ; 


* This  seems  the  sense  of  M’s  reading  sriam  ; 

the  other  MSS.  and  the  comm,  have 
fritam,  while  the  Anand.  ed.  has  (ritarh 
nayeti. 

* The  Anand.  ed.  has  brhail  and  sathpadyante 

absurdly. 

xviii.  3.  ^ The  A9vina  ^astra  according  to 
^ahkh.  is  composed  as  follows,  as  a mkrti 
of  the  Prataranuvaka : it  commences  with 
RV.  vi.  15. 13-15  (to  Agni)  in  place  of  x.  30. 
12  ; of  the  Gayatri  verses  19  are  omitted,  of 
the  Anustubh  two,  of  the  Tristubhs  113  ; 
the  hymns  by  Kaksivant  (i.  11&-118)  and 


Agastya  (i.  180,  181,  183,  184)  stand,  but 
after  i.  116  is  placed  i.  120.  1-9  ; after 
i.  184  come  103  verses  of  the  Suparna  or 
in  place  another  103  to  the  A9vins  (given 
by  Anartiya) ; then  in  the  Prataranuvaka, 
RV.  X.  150.  1-3  is  omitted  ; all  of  i.  47. 
1-8  is  said  (not  only  1,  3,  5)  ; 11  verses 
of  the  Usnih  section  disappear  and  11  of 
the  Agni  section  in  Jagati  ; sunrise  is  to 
take  place  at  the  last  Pankti  Pada,  and 
then  the  Surya  hymns  begin,  viz.  i.  50. 
1-9;  i.  115;  x.  37;  the  Pragatha,  vii. 
32.  26,  27 ; i.  22.  13-15  ; a Dvipada 


xviii.  3 — ] 


The  Soma  Sacrijice 


[446 


seventy  Anustubh  and  seventy  Pankti  verses  are  one  hundred  and  forty 
Brhati  verses ; deducting  a hundred  Gayatri  from  three  hundred  Tristubh 
verses  there  are  three  hundred  Brhati  verses ; the  hundred  Gayatri  verses 
and  a hundred  Jagati  verses  are  two  hundred  Brhati  verses ; fifty  Tristubh 
and  fifty  Usnih  verses  make  up  a hundred  Brhati  verses;  then  there  are 
fifty-seven  Brhati  verses  actually  found;  the  fifty-first  and  fifty -second 
Tristubh  verses  and  (the  verse)  of  two  Padas  are  three  Brhati  verses ; thus  a 
thousand  Brhatis  are  made  up  from  a thousand  of  varied  metres.  ‘He  should 
not  recite  over  a thousand,  nor  less  than  a thousand  ’ is  the  rule ; ^ the  expan- 
sion of  the  A9vina  is  however  conspicuous.  This  is  a service  for  Agni ; verily 
he  should  not  fall  away  from  the  service  for  Agni ; if  he  should  pass  over  the 
service  for  Agni  before  the  due  time,  he  should  apply  there  whatever  in 
the  A9vina  is  addressed  to  two  gods  in  the  Res ; in  the  service  for  Surya 
(he  should  use)  (the  verses)  for  Soma,  the  purifying,  according  to  metre, 
Gayatri  in  Gayatri,  Tristubh  in  Tristubh,  Jagati  in  Jagati;  all  that  is 
connected  with  Surya  ^ in  the  place  of  (the  service)  for  Surya ; all  Pragathas 
to  Indra  in  the  place  of  the  Pragatha ; all  to  sky  and  earth  in  the  place  of 
(the  hymn)  to  sky  and  earth ; all  (verses)  of  two  Padas  in  the  place  of  (the 
verse)  of  two  Padas  ; all  addressed  to  Brhaspati  before  the  final  verse.  That 
is  whatever  of  the  Res  is  not  set  forth.^ 

xviii.  4.  The  A9vina  is  like  (a  wagon)  with  wheels ; the  two  Alambanas  * 
are  the  wheels,  the  aimless  verses  the  axle,  (the  verse  ^)  ‘ Hither  your  chariot, 
0 A9vins,  with  the  .speed  of  the  falcon  ’ the  seat ; the  four  Agastya  hymns 
the  yokes.  This  is  the  chariot  of  the  gods.  With  this  chariot  of  the  gods 
he  attains  in  safety  the  world  of  heaven.  (The  Qastra)  should  include  the 
Suparna ; the  Suparna  is  a bird ; like  it  becoming  a winged  one,  a bird,  so 
he  attains  in  safety  the  world  of  heaven.  Twice  he  utters  the  call  for  the 
A9vina,  for  the  introduction  and  for  the  concluding  verse ; that  is  as  when 
one,  not  being  covered,  makes  a covering  by  an  obstruction.®  Now  comes 
the  question  of  the  conclusion.  Whenever  the  sun  creeps  over  on  to  the 
front  (of  the  oblation  holder),  whenever  the  Hotr  himself  can  discern  it. 


(12-^8);  as  finale  ii.  23.  15  (to  Brhas- 
pati). The  invitatory  verse  is  given  in 
99s.  ix.  20.  31. 

* It  is  clear  that  the  text  encourages  the  use 
of  extra  verses  which  it  goes  on  to 
enumerate.  The  last  verse  being  ad- 
dressed to  Brhaspati  explains  the  nature 
of  the  insertion  allowed  before  it.  The 
comm,  takes  pro  as  a paramato,  and  elad 
vai  as  sramata. 

5 suryanyaTigam  of  M is  clearly  to  be  read. 


against  sauryam  nyangam  of  the  edd. 

* The  sense  of  this  clause  is  doubtful  ; yat 

seems  needed  before  kimeii. 

* The  sense  of  alambana  is  clearly  some  part  of 

the  A9vina  9^istra,  viz.  the  two  support- 
ing parts.  For  akudhryaitc  see  KB.  viii. 
6,  n.  6. 

’ RV.  i.  118.  1.  For  Suparna  cf.  Oldenberg, 
GG A.  1907,  p.  229,  n.  6 ; AB.  viiL  10.  n.  6. 

^ The  constr.  is  curious  in  the  absence  of  an 
expressed  object. 


447] 


[ — xviii.  6 


The  Agvina  Qastra 

whenever  its  ruddiness  comes  on*  whenever  all  its  rays  move  out  towards 
him,  that  is  the  time  for  the  conclusion ; for  at  this  time  he  is  freed  from 
evil,  severed  from  evil.  He  smites  away  evil,  he  is  severed  from  evil,  who 
concludes  at  this  time.  If  there  is  rain,  that  is  the  form  of  him  by  which 
he  supports  offspring ; this  breath  in  the  self  is  one  with  it ; ‘It  is  not 
concealed'"’  from  me’, 

xviii.  5.  so  regarding  it,  he  should  conclude.  He  should  offer  a libation 
to  the  shining  one,  when  the  sun  cannot  be  discerned,  he  who  is  unsuited  ^ ; 
he  becomes  then  revealed  to  them.  With  two  (verses)  should  he  sacrifice, 
for  by  reason  of  two  it  is  called  the  A9vina.  Having  recited  the  Gayatrl 
without  breathing  in,  he  takes  in  breath  at  the  half  verse  of  the  Viraj  ; 
the  Viraj  is  prosperity  and  proper  food ; verily  thus  he  finds  support  in 
the  Viraj  as  prosperity  and  proper  food.  With  the  second  half  verse  of 
the  Viraj  he  says  the  vasat  call ; verily  thus  he  places  the  sacrificer  in 
the  world  of  heaven.  ‘ He  should  use  the  Viraj  only  as  offering  verse  ’, 
Kausitaki  used  to  say;  the  Viraj  has  thirty -three  syllables;  the  gods 
are  thirty-three ; the  gods  he  makes  to  share  the  syllables.  ‘ 0 A9vins, 
ye  of  keen  insight,  with  Vayu’,  is,  however,^  the  rule,  namely  a Tristubh 
to  the  A9vins,  containing  (the  words)  ‘ Kept  over  night  ’,  for  the  Somas 
are  kept  over  night.  Moreover,  the  Tristubh  is  might  and  strength ; 
verily  thus  he  places  might  and  strength  in  the  sacrificer.  He  says  the 
second  vasat,  for  the  healing  of  the  libations,  for  the  support  of  the 
libations.  When  the  Saman  chanters  have  finished,  he  offers  the  two 
libations  of  the  offering  for  the  choosing  (of  priests)  (thinking)  ‘ Speech 
and  mind  being  delighted  shall  support  ^ the  great  Qastra.’ 


The  Hdriyojana. 


xviii.  6.  They  * proceed  with  the  offering  to  the  yoker  of  bays ; verily 
thus  they  delight  the  two  bays ; therein  the  gods  with  their  horses  are 
delighted.  Having  recited  a Tristubh  as  invitatory  verse,  he  uses  a 
Jagatl  as  ofiering  verse  ; the  Tristubh  is  might  and  strength  ; the  Jagati 


is  cattle ; verily  thus  in  might  and 

* dplydt  is  odd  and  apiydt  (comm.)  seems 

natural. 

® The  identity  of  the  breath  and  the  sun  is 
clearly  indicated.  The  Anand.  ed.  has 
atilohito  mad  which  is  clearly  an  error  due 
to  lohiiam  above.  It  has  also  yad  abkram, 
and,  with  M,  pratyutperan.  M runs  on  the 
sentence,  as  is  essential. 

* anupayuktak  can  hardly  apply  to  the  sun, 

but  is  rather  used  to  denote  one  whom 


strength  at  the  end  and  in  cattle  he 

o 

the  sun  does  not  oblige  by  his  presence. 

^ Kausitaki’s  rule  is  here  disregarded  in 
favour  of  a different  rule.  y^S.ix.  20.  32 
gives  the  rule  as  a compound  of  RV.  i.  46. 
15  and  vii.  68.  2.  The  rule  here  is  to  use 
RV^  iii.  58.  7. 

* The  Anand.  ed.  has  the  form  udyatsdie  ; 

cf.  VOJ.  xxiii.  70.  M has  udyacchdtam  iti. 
xviii.  6.  * For  the  Hariyojana  see  viii.  8. 
The  verses  are  RV.  iii.  53.  2 ; i.  82.  6. 


xviii.  6 — ] 


[448 


The  Soma  Sacrifice 

finds  support.  The  offering  verse  contains  (the  words)  ‘ be  drunk  for  the 
third  pressing  is  connected  with  ‘ be  drunk  He  says  the  second  vasat 
for  the  healing  of  the  libations,  for  the  support  of  the  libations.  He 
should  take  the  most  of  the  grains ; the  grains  are  cattle ; verily  thus  he 
confers  a multitude  of  cattle  upon  himself.  In  that  they  mutter  the 
Rc,  in  that  they  offer  the  libation,  verily  thus  they  produce  a benediction, 
for  the  healing  of  the  sacrifice,  and  for  the  curing  of  the  sacrificer. 
They  cast  them  down  on  the  ash  border  of  the  Ahavaniya;  the  Ahava- 
niya  is  the  birthplace  ^ of  cattle ; verily  thus  he  places  them  in  a secure 
fold. 

The  Qdkalas. 

xviii.  7.  Then  ^ they  offer  the  Qakalas.  Just  as  a snake  is  rid  of  its 
old  skin,  or  the  stem  from  reed  grass,  so  are  they  set  free  from  all  evil. 

The  Conclusion  of  the  Jyotistoma. 

xviii.  8.  Then^  turning  to  the  left,  they  approach  the  Somas  in  the 
waters ; they  place  them  here  within  the  altar,  for  that  is  the  abode  of 
the  Soma ; they  distribute  the  branches  of  Darbha  grass ; when  the 
waters  and  the  plants  come  together,  then  the  Soma  is  complete.  With 
a verse  to  Visnu  ^ they  pour  them  down ; Visnu  is  the  sacrifice ; verily 
thus  they  establish  them  at  the  end  in  the  sacrifice.  Then  they  stroke 
the  vital  organs;  verily  thus  they  make  whole  whatever  here  has  been 
ill-treated  or  injured  of  the  vital  organs,  they  cure  it.  They  make  en- 
closures for  the  food ; verily  thus  the  food  of  the  gods  they  sever  from  the 
food  of  man. 

The  Final  Bath. 

xviii.  9.  The  ^ final  bath  (is  described).  Him  who  yonder  gives  heat 
they  seek  by  these  pressings  to  obtain  ; the  rising  by  the  morning  pressing, 
(the  sun)  in  the  middle  (of  his  course)  by  the  midday  pressing,  (the  sun) 
as  he  sets  by  the  third  pressing.  He,  having  entered  the  waters,  becomes 
Varuna;  therefore  he  offers  to  Varuna  a cake  on  one  potsherd  ; prosperity 
is  solitary  ; Varuna  is  prosperity  ; verily  thus  he  finds  support  at  the  end 
in  prosperity.  They  depart  between  the  pit  and  the  mound,  for  that  is 

* jyotih  is  clearly  a very  inferior  rending  : it  xviii.  8.  * This  chapter  continues  the  Jyoti- 

is  accepted  by  the  Anand.  ed.  stoma ; see  99®-  2-9. 

* For  these  offerings  see  99®-  '''**•  9,  1 ; * RV.  vii.  86.  9. 

Caland  and  Homy,  L'Agnistoina,  p.  388.  xviii.  9.  * Forthe  Avabhrthasee99®- viii.  10 ; 

Caland  and  Henry,  L'Agnittoma,  pp.SOSsc^. 


449] 


The  Final  Bath 


[ — xvili.  11 


the  proper  path  of  the  sacrifice,  named  Apnana.  That  is  declared  in 
a Rc,®  ‘ Who  here  hath  proclaimed  the  Apnana  passage  ? ’ Having  ap- 
proached the  sacrifice  by  this  passage,  they  obtained  all  desires.  Verily 
thus  also  the  sacrificer  by  this  passage  having  approached  the  sacrifice 
obtains  all  desires. 

xviii.  10.  Turning  ^ to  the  region  in  which  are  the  waters,  they  proceed 
(with  the  rite) ; it  is  the  eastern  quarter  in  which  the  deities  are.  He 
offers  four  fore-offerings,  omitting  that  for  the  strew ; ^ that  for  the 
strew  he  omits,  for  the  strew  is  not  strewn  here.  The  butter  portions 
contain  a reference  to  the  slaying  of  Vrtra,  for  the  slaying  of  evil ; 
moreover,  thus  he  does  not  depart  from  the  model  of  the  full  moon 
sacrifice.  Some  make  them  contain  (the  words)®  ‘in  the  waters’,  but 
the  rule  is  that  they  should  refer  to  the  slaying  of  Vrtra.  In  that  he 
sacrifices  to  Varuna  in  the  waters,  verily  thus  he  delights  him  in  his  own 
abode.  In  that  he  sacrifices  to  Agni  and  Varuna,  therein  Agni  becomes 
a sharer  in  all  the  oblations.  He  offers  two  after-offerings,  omitting  that 
for  the  strew ; he  leaves  out  that  for  the  strew,  (thinking)  ‘ The  strew 
is  offspring;  let  me  not  cast  offspring  into  the  waters.’  There  are  a 
hundred  and  one  fore-offerings  and  after-offerings ; man  has  a hundred 
(years  of)  life,  has  a hundred  joints,  has  a hundred  strengths,  has  a 
hundred  powers ; the  hundred  and  first  is  the  body.  This  is  the  way  of 
the  Angirases ; he  sets  out  by  this  way,  he  obtains  identity  of  w'orld 
and  union  with  the  Angirases.'*  The  six  or  eight  vasat  calls  are  the  way 
of  the  Adityas ; he  sets  out  by  this  way,  he  obtains  identity  of  world  and 
union  with  the  Adityas. 


The  Anuhandhyd. 


xviii.  11.  The  Anubandhya*  (is  explained).  The  offering  of  the  cow  is 
the  fourth  pressing ; therefore  is  it  immovable,  for  it  is  the  fourth  of  the 
pressings.  It  is  offered  to  Mitra  and  Varuna,  for  (the  victim)  for  Agni 
and  Soma  has  been  offered  before;  therefore  is  it  for  Mitra  and  Varuna, 
to  secure  the  equipoise  of  the  sacrifice.  Moreover,  in  that  he  sacrifices 
to  Varuna  in  the  waters,  therein  is  Mitra  neglected;®  therefore  is  it  for 
Mitra  and  Varuna,  to  secure  Mitra  also. 


» RV.  X.  114.  7 c. 

* See  for  the  offering  to  Varuna  and  the  other 

rites 

* riebarhiskan  and  rtebarhiskau  must,  of  course, 

be  read ; so  xviii.  12  araktohatam ; xix.  5 tre- 
dhavihito  ; xv.  1 ; xvi.  1 ; xxix.  2 ; and  xxx.  1 
atrakalo  (Caland,VOJ.  xxiii.  63)is  certain. 
’ RV.  viii.  43.  9 and  i.  23.  20. 

57  [n.o.s.  js] 


* See  9B^iv.  4.  5.  19,  20;  K^S.  x.  8.  30;  for 

the  Adityas  see  ^B.  iv.  4.  6.  18,  19, 
■which  allows  only  six  offerings  in  all : 
cf.  'Weber,  Ind.  Stud.  x.  393. 
xviii.  11.  ' For  the  Anubandhya  offering  see 
99s.  viii.  12.  6-14  ; Caland  and  Henry, 
V Agnistoma,  pp.  406-8. 

* hi  no  is  absurdly  read  in  the  Anand.  ed. 


Tlie  Soma  Sacrifice 


[450 


xviii.  12 — ] 


xviii.  12.  If  the  victim  has  been  brought  up  but  before  being  prepared 
for  sacrifice  dies,  he  should  cause  it  to  be  given  to  the  priests ; then  they 
should  offer  another,  of  the  same  form  and  of  the  same  deityd  When  the 
Apris  have  been  said  over  it  and  the  fire  carried  round  it,  they  should  lead 
it  northwards  and  should  dispose  of  it.  In  the  manner  of  it  they  should 
take  another.  Having  forced  out  their  omenta  separately  and  cooked  them 
separately,  they  should  offer  them,  cutting  off  portions  separately,  with 
one  vasat  call.  Having  cooked  separately  the  cakes  for  the  victims,  and 
having  made  portions  separately,  they  should  offer  them  with  one  vasat 
call.  Having  cooked  separately  the  oblations  and  having  made  portions 
separately,  they  should  offer  them  with  one  vasat  call.  So  with  the 
thirds  of  the  intestines,  so  with  the  hind  portions.  ‘ Even  if,  however, 
but  one  of  the  Apris  has  been  said,  with  it  should  they  proceed  ’ is  the 
rule.^  The  Apris  are  the  breaths;  verily  thus  he  places  the  breaths  in 
it.  Now  (they  ask)  ‘ If  (the  victim)  is  eight-footed,  how  shall  it  be  ? ’ 
Having  cooked  on  the  slaughtering  fire  from  the  skin  of  the  embryo 
(a  portion)  shaped  like  the  omentum  and  from  chaff  of  the  pounded  grains 
an  embryo  itself,  they  should  offer  on  the  slaughterer’s  fire  to  the  vasat 
calls  of  the  other.®  The  Raksases  go  to  the  sacrifice  when  such  a thing 
occurs ; them  thereby  he  smites  away ; that  is  not  smitten  by  Raksases. 
So  now  if  that  which  is  to  be  offered  is  an  animal,  but  if  it  is  a milk 
mess  (it  is  because)  the  milk  mess  is  Mitra  and  Varuna’s  own  oblation, 
for  it  is  the  rule  that  to  Mitra  and  Varuna  the  milk  mess  is  offered. 

xviii.  13.  If  the  victim  is  a cow,  (it  is  because)  Mitra  and  Varuna  are 
praised  with  the  cow ; therefore  the  victim  is  a cow.  The  offering  verse  ^ 
for  the  omentum  is  ‘Ye  two  are  clothed  in  garments  of  fatness’;  ‘fatness’ 
is  the  symbol  of  the  fat  of  the  omentum.  That®  of  the  cake  is  ‘What 
is  most  abundant,  not  to  be  pierced,  0 ye  rich  in  dew  ’ ; ‘ most  abundant  ’, 
(he  says),  for  the  cake  is  abundant  as  it  were.  ‘ Do  ye  stretch  forth  your 
arms  for  life  for  us  ’ is  that  ® of  the  oblation ; ‘ arms  ’ is  the  symbol  of  the 
members  of  the  oblation. 

xviii.  14.  He  * concludes  facing  north,  for  north  is  the  world  of  the  living. 
Having  concluded  facing  north,  he  offers  a full  libation  with  a verse  to 
Visnu;  Visnu  is  the  sacrifice;  verily  thus  he  grasps  the  sacrifice.  The 


» See  99s.  xiii.  2.  1. 

* I.  e.  go  on  with  the  offering  ; see  99®-  ****• 
3.  1. 

’ See  99®'  which  verbally  quotes. 

The  phrase  phcUikarandnarh  pfialikarandn 
‘ scrapings  of  polished  rice  grains  ’ 
(comm.)  is  curious,  and  probably  corrupt ; 
as  M reads  ihe  much  more  simple 


phdtikaranat  (not  recorded  by  Lindner),  I 
have  translated  it,  the  other  reading 
being  very  probably  a gloss  interpolated 
in  the  text.  Cf.  Atharvaprdya^citte,  ii.  6. 
xviii.  13.  * RV.  i.  152.  1. 
s RV.  V.  62.  9. 

3 RV.  vii.  62.  6. 

xviii.  14.  * For  the  ritual  see  99®' 


451] 


The  Anubandhi/fi 


[ — xix.  2 


cake  is  offered  on  five  potsherds,  for  the  Pankti  has  five  Padas ; the 
sacrifice  is  fivefold ; verily  (it  serves)  to  obtain  the  sacrifice.  But,  if  it 
is  offered  on  eight  potsherds,  verily  this  is  the  model  of  the  full  moon 
sacrifice  ; the  full  moon  sacrifice  is  a support ; verily  (it  serves)  for  support. 
In  that  the  invitatory  and  offering  verses  are  Padapaukti  verses,  this 
is  obviously  the  symbol  of  the  re-establishment  (of  the  fires).  So  also 
are  they  interwoven.^  When  this  has  been  completed,  the  sacrificer  offers 
the  Agnihotra,  for  on  the  completion  of  the  establishment  of  the  fires 
the  Agnihotra  is  offered ; therefore,  when  this  is  completed,  the  sacrificer 
should  oifer  the  Agnihotra,  (so  they  say). 


ADHYAYA  XIX 


The  Soma  Sacrifice  {continued). 
The  Caturvihfa  Day. 


xix.  1.  They  ^ being  about  to  consecrate  themselves  gather  together  the 
fires;  verily  thus  they  place  might  and  strength  in  one  place  in  themselves. 
Then  they  perform  the  gathering  together  sacrifice ; they  offer  a cake  on 
eight  potsherds  to  Agni  of  the  holy  power,  to  Agni  of  the  lordly  power  one 
on  eleven  potsherds,  to  Agni,  supporter  of  the  lordly  power,  one  on  twelve 
potsherds.  Verily  thus  the  sacrificers  mount  on  the  holy  power  and  the 
lordly  power ; verily  thus  with  them  in  safety  they  pass  over  ^ the  year. 
Of  many  who  are  about  to  pile  (the  fire)  this  is  the  gathering  together 
(ofiering),  connected  with  the  bringing  together  of  the  firepan ; ^ for  one 
■who  is  about  to  consecrate  himself  it  is  the  same. 

xix.  2.  Then  ^ they  sacrifice  with  a victim  for  Prajapati,  (thinking)  ‘ Insti- 
gated by  Prajapati,'^  in  safety  let  us  attain  this  year.’  Some  make  the  cake 


* The  verses  are  RV.  iv.  10.  1-4  ; 1 and  3 are 

used  as  invitatory  and  offering  verses  for 
the  oblation,  2 and  4 for  the  Svis^krt ; 
hence  they  are  interwoven.  See  viii. 
13.  4;  ii.  6.  18,  being  taken  from  the  Pu- 
naradheya. 

* For  the  Caturvih9a  see  AB.  iv.  12-14.  For 

the  ritual  see  ^9®-  ^2. 

’ caranti  is  only  an  obvious  correction,  though 
read  in  the  Anand.  ed. 

® For  ukha  sambharanlyd,  vkhdsani°  is  to  be 
read,  though  both  edd.  separate.  The 
two  words  probably  go  together  and  the 
new  sentence  begins  at  set.  The  whole 
clause  after  taranti  is  omitted  by  M,  which 


explains  perhaps  its  continuing  with 
ta  eiena. 

xix.  2.  1 For  the  ritual  see  99®-  23.  The 

date  of  the  Diksa  is  dealt  with  in  99®- 
19  : it  has  been  repeatedly  discussed  in 
connexion  with  the  parallel  passages  TS. 
vii.  4.  8 ; PB.  v.  9 ; see  Weber,  Naxatra,  ii. 
341  sey. ; Thibaut,  Ind.  Ant.  xxiv.  89  seq.  ; 
Whitney,  JAOS.  xvi.  Ixxxvi  seq.  ; Vedic 
Index,  i.  420-427.  See  also  Ap9S.  xxi.  15. 
4-6_;  B9S.  xvi.  13. 

* The  Anand.  ed.  and  M have  prajdpatih 
prasutd,  which  error — a transposition  of 
the  h — points  to  the  use  by  Anand.  of  a 
MS.  with  affinities  with  M though  not 
of  its  tradition. 


xix.  2 — ] 


[452 


The  Soma  Saci'ijice 

for  it  for  Vayu  (saying),  ‘Vayu  is  clearly  the  symbol  of  Prajapati.’  Others 
again  make  it  for  Agni  as  desire ; Agni  as  desire  is  lord  of  the  gods ; verily 
(it  serves)  to  delight  all  the  gods.  Some  make  the  cake  for  the  victim  for 
Vai9vanara;  Vai9vanara  is  he  yonder  that  gives  heat;  verily  thus  they 
delight  him.  They  make  ready  beforehand  the  Soma  pressings  ® for  the 
consecration.  ‘ They  should  consecrate  themselves  on  one  day  after  the 
new  moon  of  Taisa  or  of  Magha,’  they  say ; both  of  these  views  are  current, 
but  that  as  to  Taisa  is  the  more  current  ^ as  it  were.  They  obtain  this 
thirteenth  additional  month  ; the  year  is  as  great  as  this  thirteenth  month ; 
in  it  verily  the  whole  year  is  obtained. 

xix.  3.  On  the  new  moon  of  Magha  he  rests,  being  about  to  turn  north- 
wards; these  also  rest,being  about  to  sacrifice  with  the  introductory  Atiratra; 
thus  for  the  first  time  they  obtain  him ; on  him  they  lay  hold  with  the 
Caturvin9a ; that  is  why  the  laying  hold  rite  has  its  name.  He  goes  north 
for  six  months ; him  they  follow  with  six-day  periods  in  forward  arrange- 
ment. Having  gone  north  for  six  months  he  stands  still,  being  about  to 
turn  south v;ards  ; these  also  rest,  being  about  to  sacrifice  with  the  Visuvant 
day ; thus  for  the  second  time  they  obtain  him.  He  goes  south  for  six 
months  ; him  they  follow  with  six-month  periods  in  reverse  order.  Having 
gone  south  for  six  months  he  stands  still,  being  about  to  turn  north  ; these 
also  rest,  being  about  to  sacrifice  with  the  Mahavrata  day ; thus  for  the 
third  time  they  obtain  him.  In  that  they  obtain  him  thrice,  and  the  year 
is  in  three  ways  arranged,  verily  (it  serves)  to  obtain  the  year.  With  regard 
to  this  this  sacrificial  verse  is  sung. 

Ordaining  the  days  and  nights, 

Like  a cunning  * spider, 

For  six  months  south  constantly,* 

For  six  north  the  sun  goeth. 

For  six  months  he  goes  north,  six  south.  They  should  not  consecrate 
themselves  at  this  time;  the  corn  has  not  arrived,  the  days  are  short; 
shivering  they  come  out  from  the  final  bath.  Therefore  they  should  not 
consecrate  themselves  at  this  time.  They  should  consecrate  themselves 
one  day  after  the  new  moon  of  Caitra ; the  corn  has  come,  the  days  are 
long,  not  shivering  do  they  come  out  from  the  final  bath.  Therefore  that 
is  the  rule. 


® °praswidn,  in  Bo  is  hardly  a real  word  (ns  is  disapproved. 

taken  by  BR.,  MW.),  but  only  a mis-  * The  comm,  reads  jiiryah  which  in  the  MSS. 
reading.  0 o appears  as  a v.  1. 

* This  is  certainly  the  sense,  not  that  Taisa  The  of  M is  a simple  blunder. 


453] 


[ — xix.  6 


The  Caturvihga  Day 

xix.  4.  Then  ^ in  the  piling  of  the  fire  some  offer  this  consecration  sacrifice 
consi.sting  of  five  oblations;  the  Pafikti  has  five  Padas;  the  sacrifice  is 
fivefold ; verily  (it  serves)  to  obtain  the  sacrifice.  Then  some  offer  this 
guest  reception  sacrifice,  consisting  of  five  oblations ; the  Pankti  has  five 
Padas ; the  sacrifice  is  fivefold ; verily  (it  serve.s)  to  obtain  the  .sacrifice. 
Then  he  recites  these  many  fire  (verses) ; for  they  carry  forward  many  fires  ; 
they  are  four;  all  this  (universe)  is  fourfold  ; verily  (they  serve)  to  obtain 
all  this.  (He  recites)  the  first  thrice  and  the  last  thrice ; they  make  up 
eight ; the  Gayatri  has  eight  syllables ; Agni  is  connected  with  the  Gayatri 
and  has  the  Gayatri  as  metre  ; verily  thus  with  their  own  metre  they  carry 
forward  the  fires.  Then  they  pile  for  so  much  of  the  day  as  they  wish. 
Then  they  celebrate  it  when  piled  with  Samans.  Then  they  say  to  the 
Hotr,  ‘ Mutter  the  Agni  litany  ’ ; (the  fire)  when  piled  becomes  Rudra,  the 
unappeased  one  of  the  gods;  him  verily  thus  he  appeases.  He  says  the 
offering  verse  for  V^ai9vanara  distinctly,  for  he  becomes  distinct  when 
they  carry  forward  the  fires. 

xix.  5.  Thereafter  is  as  the  one-day  rite ; the  moving  forward  of  the 
oblation  holders,  the  carrying  forward  of  Agni  and  Soma,  the  victim  for 
Agni  and  Soma.  The  explanation  of  this  has  been  given.  Following  on 
the  cake  for  the  victim  for  Agni  and  Soma,  they  offer  oblations  for  the 
divine  instigators ; these  deities  are  the  lords  of  the  pressings ; them 
herein  they  delight ; they  being  ^ delighted  herein  instigate  the  offerings ; 
therefore  are  they  instigators.  They  are  eight ; by  them  the  gods 
attained  all  attainments  {astih) ; verily  thus  also  the  sacrificers  by  them 
attain  all  attainments.  Here  some  offer  the  oblation  of  (the  sacrifice)  with 
all  the  Prsthas,  (thinking)  ‘ The  fire  piling  is  all ; by  all  all  let  us  obtain  ’ ; 
there  are  ten  oblations ; the  Viraj  consists  of  sets  of  ten  ; the  Viraj  is 
prosperity  and  proper  food;  (verily  it  serves)  to  obtain  the  Viraj  as 
prosperity  and  proper  food.  Then  they  press  (Soma)  for  as  much  of  the 
day  ^ as  they  wish. 

xix.  6.  When  ^ (the  offering  of)  the  omentum  of  the  Anubandhya  (cow) 


* The  rites  here  given  are  prescribed  in  ^9®- 
ix.  24  and  25.  Characteristically  the 
direction  for  the  Agni  litany  is  anufansa 
not  anujapa.  The  rule  is  that  he  should 
recite  the  silent  praise  of  the  Ajya  with 
the  silent  muttering  of  that  9S'Stra  also. 
The  silent  praise  is  the  Agnyuktha 
(Anartiya  on  99®-  2). 

° This  seems  the  only  possible  sense  of  ydvad- 
aham,  not  recognized  in  the  Lezx.  So 


in  KB.  xix.  5 ad  fin. : any  other  rendering 
is  open  to  grave  objections, 
xix.  5.  1 For  these  two  rites  see  99®-  i*- 

27.  Weber  {Rajasuya,  p.  29,  n.  2)  suggests 
that  originally  devasii  meant  ‘ King 
impeller  ’,  deva  in  the  sense  of  King.  But 
this  is  most  improbable. 

* Cf.  KB.  xix.  4,  n.  2. 

xix.  6.  1 For  this  offering  see  99®- 

whoallows  an  offering  of  butter  inthe  form 
of  the  animal  sacrifice  as  a substitute. 


xix.  6 — ] 


[454 


The  Soma  Sacrifice 

has  been  completed,  they  proceed  with  the  victim  for  Tvastr ; that  for 
Tvastr  is  a pouring  of  seed ; in  the  hut  of  the  wife  they  proceed ; in  wives 
is  seed  poured.  Inaudibly  they  proceed  ; (the  victim)  for  Tvastr  is  a pour- 
ing of  seed  ; inaudibly  is  seed  poured.  After  surrounding  it  with  fire  they 
let  it  go  ; they  do  not  dispose  of  it,  (thinking)  ‘ (The  victim)  for  Tva,str  is 
a pouring  of  seed ; let  us  not  dispose  of  seed  poured  before  the  time.’  They 
say  ‘ Seeing  that  he  invites  these  two  deities,  Tvastr  and  the  lord  of  the 
forest,  in  what  place  are  these  two  sacrificed  to  by  him  ? ’ In  the  fore-offer- 
ings he  sacrifices  to  these  two  deities ; then  are  these  two  sacrificed  to 
by  him. 

xix.  7.  Following^  on  the  cake  for  the  victim  in  the  Anubandhya  rite, 
they  oflTer  the  oblations  to  the  minor  deities.  The  metres  of  him  who  offers 
the  Soma  sacrifice  become  exhausted  ; the  minor  deities  are  the  metres ; in 
that  they  offer  oblations  to  the  minor  deities,  thus  (his  metres)  become 
unexhausted  and  fresh.  The  metres  of  him  who  offers  the  Soma  sacrifice 
lose  their  sap ; the  minor  deities  are  the  metres ; in  that  they  offer  obla- 
tions to  the  minor  deities,  verily  (it  serves)  to  confer  sap  on  the  metres. 
Now  these  are  deities  {devl)  and  Prajapati  is  Ka ; therefore  are  they  minor 
deities  {deviled).  There  are  five  oblations  ; the  Pankti  has  five  Padas;  the 
sacrifice  is  fivefold;  verily  (it  serves)  to  obtain  the  sacrifice.  Here  some 
offer  oblations  to  the  female  deities,  (thinking)  ‘ The  fire  piling  is  all ; by  all 
all  let  us  obtain.’  There  are  ten  oblations;  the  Viraj  consists  of  sets  of 
ten ; the  Viraj  is  prosperity  and  proper  food ; (verily  it  serves)  to  obtain 
the  Viraj  as  prosperity  and  proper  food.  Here  some  perform  the  offerings 
to  appease  the  quarters,  (thinking)  ‘ The  fire  piling  is  all ; by  all  all  let  us 
obtain.’  There  are  six  oblations ; the  year  has  six  seasons ; verily  (it  serves) 
to  obtain  the  year.  When  the  concluding  rite  has  been  completed,  he  should 
sacrifice  with  a milk  mess  to  Mitra  and  Varuna ; the  explanation  of  this  has 
been  given.  ‘ No  piler  of  the  fire  should  indulge  in  sexual  union  without 
having  offered  this  sacrifice,’  (they  say). 

xix.  8.  The  Caturvin9a  ^ is  the  beginning  of  the  year ; therefore  it  is  an 
Agnistoma,  for  the  Agnistoma  is  the  beginning  of  the  sacrifices ; verily 
thus  at  the  beginning  they  delight  the  year.  Some  make  it  an  Ukthya, 
for  the  equipoise  of  the  sacrifice.  It  has  the  Caturvin^a  Stoma ; the  half 
months  of  the  year  are  twenty-four ; verily  (it  serves)  to  obtain  the  year. 
There  are  in  it  three  hundred  and  sixty  Stotriyas ; three  hundred  and 
sixty  are  the  days  of  the  year;  verily  (they  serve)  to  obtain  the  year. 


> For  these  rites  see  ix.  28. 
xix.  8.  * For  the  ritual  see  9?S.  xi.  2. 

“ Each  of  the  fifteen  triplets  is  made  into 


twenty-four  according  to  the  Caturviii9a 
Stoma  rule  : hence  16  x 24  ■=  SCO. 


[ — xix.  9 


455]  The  Caturvihga  Day 

Tlie  Prstha  (Stotra)  in  it  is  the  Brhat  (Saman) ; tliis  is  the  second  of  the 
days ; the  Brhat  is  the  second  of  the  Prsthas ; therefore  is  its  Prstha  the 
Brhat.  Again  the  Mahavrata  is  fixed  there  where  they  approach  the  Catur- 
viu^a ; the  Brhat  is  in  its  place  the  Pnstha  of  the  Mahavrata ; tlierefore 
(they  say)  ‘ Let  the  Brhat  be  the  Prstha  of  this  (day).’  It  has  the  word 
‘ together  ’ ; the  year  is  uttered  around  about.  There  are  in  its  venses  the 
following  symbols.  ‘ The  Hotr  is  born,  the  wise  ’ is  the  Ajya  ^ of  eight  verses 
in  Gayatrl  metre ; the  Stoma  is  in  Gayatrl  metre ; that  Qastra  is  perfect 
which  accords  with  the  Stoma.  The  Prauga  is  of  Madhuchandas ; it  is 
perfect ; in  its  model  are  other  Praiigas  shaped,  (thinking)  ‘ May  I have 
accomplished  a rite  successful  from  the  beginning.’  ‘ Thee  like  a car  for 
aid  ’ is  the  strophe  * of  the  Slarutvatiya ; ‘ This  drink,  O bright  one,  is 
pressed  ’ is  the  antistrophe.®  This  is  the  regular  one-day  form ; the 
explanation  of  it  has  been  given. 

xix.  9.  ‘ With  what  array,  of  one  age,  of  one  home  I ’ is  the  Marutvatiya.' 
The  ninth  (verse)  is  ‘ Thou  canst  not  be  overthrown,  0 generous  one,  no 
one  ’ ; with  it  he  concludes,  having  recited  in  front  of  it  the  later  verses, 
for  they  are  verses  to  the  Maruts,  and  this  is  connected  (with  Indra)  only. 
There  is  in  this  (Qastra)  ‘ The  Maruts  are  joined  together  ’ containing  ^ (the 
word)  ‘ together  ’ ; thus  he  refers  to  the  year ; this  is  the  symbol  of  this 
day.  ‘ That  was  the  highest  in  the  worlds  ’ is  the  Niskevalya,®  of  Brhaddiva ; 
here  the  Hotr  pours  seed  with  the  Brhaddiva,  (thinking)  ‘ That  he  propa- 
gates * yonder  with  the  Mahavrata  day.’  After  each  year  the  pouring  of 
seed  is  fruitful.  In  this  there  is  ‘ Together  they  sing  to  thee,  brought 
forward  at  the  carouses,’  containing  ® (the  word)  ‘ together  ’ ; thus  he 
refers  to  the  year ; this  is  the  symbol  of  this  day.  ‘ That  of  Savitr  we 
choose  ’ and  ‘ To-day  for  us,  O god  Savitr  ’ are  the  normal  strophe  ® and 
antistrophe  ^ of  the  Vaigvadeva ; the  explanation  of  these  two  has  been 
given.  ‘ That  desirable  greatness  of  Savitr,  the  god  ’ is  the  Savitr  (hymn)  * ; 
it  contains®  (the  word)  ‘together’  in  ‘Wealth  with  offspring  for  us  together 


’ RV.  ii.  5 (cited  also  in  KB.  xxi.  2). 

^ RV.  viii.  6.  1-3  ; see  above  KB.  xv.  2. 

® RV.  viii.  2.  1-3  ; see  above  KB.  xv.  2. 

RV.  i.  165.  Throughout,  as  in  KB.  xix.  8, 
the  point  is  that  the  second  day  coincides 
with  the  Mahavrata  day  as  falling  really 
a year  later  at  the  end  of  the  year  Sattra 
before  the  final  Atiratra,  after  the 
Da9aratra  which  concludes  the  last  month 
of  the  year  Sattra  (see  Hillebrandt, 
mtuaUitteratur,  p.  157). 

* RV.  i.  165.  1. 


* RV.  X.  120  (also  cited  in  KB.  xxv.  11). 

* janayati  expresses  what  it  normally  does, 

and  so  probably  this  sentence  is  to  be 
given  to  the  actor,  not  treated  as  a 
remark  of  the  Brahmana.  See  for  the 
idea  AB.  iv.  14. 

® RV.  X.  120.  2 d. 

* RV.  V.  82.  1 (also  cited  in  KB.  xvi.  3). 

’ RV.v.  82. 4(also  citedinKB.  xxii.2;  xxv.  9). 
® RV.  iv.  53  (also  cited  in  KB.  xxi.  2,  4 ; 
xxii.  2). 

9 RV.  iv.  53.  7 d. 


xix.  9 — ] 


[456 


The  Soma  Sacrifice 


may  he  instigate  ’ ; thus  he  refers  to  the  year ; this  is  the  symbol  of  this 
day.  ‘ They  two,  sky  and  earth,  all  weal  producing  ’ is  (the  hymn)  to  sky 
and  earth ; it  contains  (the  word)  ‘ together  ’ in  ‘ Force  to  be  glorified  may 
ye  together  instigate  for  us  ’ ; thus  he  refers  to  the  year ; this  is  the  symbol 
of  this  day.  ‘ Why  hath  the  best,  why  hath  the  youngest  come  to  us  ? ’ 
is  (the  hymn’^)  to  the  Rbhus;  ‘Thus  in  the  year  to-day  did  ye  discern’ 
(it  contains  ^^) ; thus  openly  he  refers  to  the  year ; this  is  the  symbol  of 
this  day.  ‘ The  charioteer  of  the  sacrifice,  the  lord  of  the  folk  ’ is  the 
Vai^vadeva  hymn^^  of  Qaryata;  it  contains^®  (the  word)  ‘together’  in 
‘Together  have  Indra,  Mitra,  and  Varuna  pondered’;  thus  he  refers 
to  the  year;  this  is  the  symbol  of  this  day.  ‘To  Vai^vanara  the  praise, 
increasing  holy  order’ is  (the  hymn)  to  Vai9vanara ; it  contains (the 
word)  ‘together’  in  ‘With  skill,  as  (a  carpenter’s)  axe  a car,  he  brings 
together  ’ ; thus  he  refers  to  the  year ; this  is  the  symbol  of  this  day.  ‘ To 
the  strong  host,  majestic,  pious  ’ is  (the  hymn)  to  the  Maruts  ; it  con- 
tains (the  word)  ‘ together  ’ in  ‘ Together  I adorn  the  words,  powerful  in 
the  assemblies  ’ ; thus  he  refers  to  the  year ; this  is  the  symbol  of  this  day. 
‘ With  the  sacrifice  make  to  increase  the  All-knower  ’ is  (the  hymn)  for 
Jatavedas ; it  contains  (the  word)  ‘ together  ’ in  ‘ Together  giving  riches 
shine  among  us’;  thus  he  refers  to  the  year;  this  is  the  symbol  of  the 
day.  Tliese  are  the  Agnimaruta  hymns ; these  are  the  hymns  of  this  day. 
So  the  day  is  either  an  Agnistoma  or  an  Ukthya ; ‘ an  Agnistoma  is  it  ’ 
is  the  view  of  Paingya,  ‘ an  Ukthya  is  it  ’ is  the  view  of  Kausitaki. 

xix.  10.  Some  Saman  chanters  make  this  day  have  all  the  Stomas,  (say- 
ing) ‘ By  this  day  they  obtained  the  six-day  period,  by  the  six-day  period 
the  year  and  the  desires  in  the  year ; the  whole  year  is  the  six- day  period.’ 
If  they  do  this  he  should  make  the  (^astra  composed  of  the  six-day  period. 
The  Ajya  should  be  the  Ajya  of  the  first  day ; the  Prauga  the  Prauga  of 
the  second  day ; the  Marutvatiya  the  Marutvatiya  of  the  third  day ; the 
Niskevalya  the  Niskevalya  of  the  fourth  day;  the  Vai^vadeva  the  Vai^va- 
deva  of  the  fifth  day ; the  Agnimaruta  the  Agnimaruta  of  the  sixth  day. 
Then  collecting  all  the  verses  of  the  Prstha  Stotras  and  making  them  into 
Pragathas  he  should  recite  them  after  the  Pragatha,  to  obtain  the  six-day 
period.  Just  as  by  this  day  the  Saman  chanters  obtain  the  six-day  period 


RV.  i.  160  (also  cited  in  KB.  xx.  3 ; xxi.  2 ; 
XXV.  9). 

n RV.  i.  160.  6d. 

RV.  i.  161  (also  in  KB.  xxi.  4;  xxiii.  8; 
XXV.  9). 

” RV.  i.  161.  8 d. 

RV.  X.  92  (also  cited  in  KB.  xxii.  2). 

’5  RV.  X.  92.  4 e. 


RV.  iii.  2 (also  in  KB.  xx.  4 ; xxi.  4 ; 
xxii.  5 ; xxv.  9). 

U RV.  iii.  2.  1 d. 

•*  RV.  i.  64  (also  in  KB.  xx.  3 ; xxii.  2). 

>»  RV.  i.  64.  1 d. 
w RV.  ii.  2 (also  in  KB.  xx.  3). 

RV.  ii.  2.  6 6. 


457] 


[—XX.  1 


The  Catm'vihga  Day 

and  by  the  six-day  period  the  year  and  the  desires  in  the  year,  so  by  this 
day  the  Hotr  obtains  the  six-day  period,  and  by  the  six-day  period  the  year 
and  the  desires  in  the  year.  Indicating  that  he  used  to  say,  ‘ This  is  con- 
fusion.’ ‘ Whatever  Stoma  the  Saman  chanters  resort  to,  that  he  should  not 
regard ; the  Qastra  which  we  have  here  already  considered,^  from  that  he 
should  not  depart ; the  two  hymns^  “ With  what  array  ” and  “ That  was  ” are 
Stoma  subduing ; verily  he  should  not  fall  away  from  these  two  ’ (he 
used  to  say). 


ADHYAYA  XX 

The  Soma  Sacrifice  {continued). 

The  Ahhiplava  Sadaha. 

XX.  1.  The  ^ year  is  a revolving  wheel  of  the  gods ; that  is  immortality  ; 
in  it  is  the  there  sixfold  proper  food,  wild  animals,  domesticated  animals, 
plants,  trees,  that  which  goes  in  the  waters  and  that  which  swims.  Mounted 
on  this  the  gods  move  round  all  the  worlds,  the  world  of  the  gods,  the  world 
of  the  fathers,  the  world  of  the  living,  the  world  of  Agni  without  water,^ 
the  world  of  Vayu,  established  in  moral  order,  the  world  of  Indra,  unconquer- 
able, the  world  of  Varuna  over  the  sky,  the  world  of  death  the  highest  sky, 
the  world  of  Brahman  the  welkin,  the  most  real  ^ of  worlds  the  vault.  In 
that  they  perform  the  Abhiplava,  verily  thus  the  sacrificers  mount  on  the 
year ; in  it  they  obtain  this  sixfold  proper  food,  wild  animals,  domesticated 
animals,  plants,  trees,  that  which  goes  in  the  waters  and  that  which  swims. 
Twice  they  perform  the  Jyotis  (Stoma);  thereby  they  obtain  a double 
portion  of  proper  food,  wild  animals  and  domesticated  animals.  Twice 
they  perform  the  Go ; thereby  they  obtain  a double  portion  of  proper  food, 
plants  and  trees.  Twice  they  perform  the  Ayus;  thereby  they  obtain 
a double  portion  of  proper  food,  that  which  goes  in  the  waters  and  that 
which  swims. 


* M has  prdvocama  but  this  is  not  essential. 
The  Anand.  ed.  has  the  regular  blunder 
aik^dma ; it  has  pratifya  for  pradifya,  sug- 
gestive of  prati  as  glossed  by  pradifya. 
s RV.  i.  164  ; x.  120. 

XX.  1.  * For  the  Abhiplava  Sadaha  of  the  Sattra 
see  AB.  iv.  15-17.  The  six  days  have  the 
six  forms  of  Jyotis,  Go,  Ayus,  Go,  Ayus, 
and  Jyotis,  the  first  and  last  being  Agni- 
58  [h.o.s.  2b] 


stomas,  the  rest  Ukthyas,  and  the 
Samans  being  Rathantara  and  Erhat  ; 
see  xi.  4.  1-7.  AB.  has  only  a few 
remarks  on  it  in  iv.  15 ; cf.  A^S.  vii. 
5-7. 

® The  Anand.  ed.  has  upodakam. 

® saptamam  is  read  in  the  Anand.  ed.  and  in 
a marg.  note  in  0 from  the  hhdsya.  It  is 
clearly  wrong. 


XX.  2 — ] The  Soma  Sacrifice  [458 

XX.  2.  They  perform  the  Jyotis  as  the  first  day ; it  has  the  same  symbols 
in  its  verses  as  the  first  day.  ‘ Forward  to  the  god  Agni  ’ is  the  Ajya/ 
containing  (the  word)  ‘ forward  ’ ; what  contains  ‘ forward  ’ is  a symbol  of 
the  first  day.  The  Praiiga  is  by  Madhuchandas ; when  the  Rathantara 
Saman  was  created,  the  Praiiga  by  Madhuchandas  was  created  after  it ; 
thus  he  makes  the  rite  successful  with  its  symbol ; that  rite  is  likely  to  cause 
success  which  is  successful  with  its  symbol.  ‘ Thee  like  a car  for  aid  ’ is 
the  strophe  of  the  Marutvatiya ; ^ ‘ This  drink,  0 bright  one,  is  pressed  ’ 
is  the  antistrophe ; ® this  is  the  normal  one-day  form ; the  explanation 
of  it  has  been  given.  ‘ Indra  maketh  for  the  car  a way  forward  ’ is  the 
Marutvatiya,^  containing  (the  word)  ‘ forward  ’ ; w^hat  contains  forward  is 
a symbol  of  the  first  day.  ‘ Come  hither,  standing  on  thy  chariot  seat  ’ is  the 
Niskevalya,®  containing  (the  word)  ‘hither’;  what  contains  ‘hither’  is 
a symbol  of  the  first  day.  ‘ That  of  Savitr  we  choose  ’ and  ‘ To-day 
for  us,  O god  Savitr’  are  the  normal  strophe  and  antistrophe  of  the 
Vai9vadeva ; ® the  explanation  of  these  two  has  been  given.  ‘ They 
yoke  their  minds,  they  also  yoke  their  thoughts  ’ is  (the  hymn)  to  Savitr,"^ 
containing  (the  word)  ‘yoke’;  what  contains  ‘yoke’  is  a symbol  of  the 
first  day.  ‘ Forward  sky  and  earth,  increasing  holy  order,  with  the  sacri- 
fices ’ is  (the  hymn)  to  sky  and  earth,®  containing  (the  word)  ‘ forward  ’ ; 
what  contains  ‘ forward  ’ is  a symbol  of  the  first  day.  ‘ Here,  here  in  mind 
is  your  relationship,  O heroes  ’ is  (the  hymn)  to  the  Rbhus,®  containing 
(the  word)  ‘ to  ’ in  ‘ Desiring  they  came  to  these  with  wealth  ’ ; that  is  the 
symbol  of  the  Rathantara.  ‘ How,  of  what  one  of  the  gods,  in  this  service  ? ’ 
is  (the  hymn)  to  the  All-gods,^°  containing  the  word  ‘ hither  ’ in  ‘ Which  one 
with  aid  will  come  hitherward  1 ’ ; what  contains  ‘ hither  ’ is  a symbol  of  the 
first  day.  ‘To  Vai9vanara  with  broad  radiance  bards’  is  (the  hymn)  to 
Vai9vanara,^^  containing  (the  word)  ‘forward’;  what  contains  ‘forward’  is 
a symbol  of  the  first  day.  ‘ Forward  pressing,  mighty  and  resounding  ’ 
is  (the  hymn)  to  the  Maruts,^^  containing  (the  word)  ‘ forward  ’ ; what  con- 
tains ‘ forward  ’ is  the  symbol  of  the  first  day.  ‘ The  Hotr  goeth  forward 
to  the  sacrifice  with  the  power  of  him  ’ is  (the  hymn)  to  Jatavedas,^® 
containing  (the  word)  ‘ forward  ’ ; what  contains  ‘ forward  ’ is  the  symbol  of 


* RV.  iii.  13  (also  cited  in  KB.  xxii.  1 ; xxiv. 

1 ; XXV.  3). 

* EV.  viii.  68.  1-3  (also  cited  in  KB.  xv.  2). 

^ IIV.  viii.  2.  1-3  (also  cited  in  KB.  xv.  2). 

* RV.  V.  31  ; 9?S.  xi.  4.  8. 

" RV.  iii.  43  ; 9^8.  xi.  4.  9. 

® RV.  V.  82.  1 and  4 (also  cited  in  KB.  xix.  9). 
’ RV.  V.  81  (also  cited  in  KB.  xxii.  1 ; xxv.  9). 


® RV.  i.  169  (also  cited  in  KB.  xxii.  1). 

® RV.  iii.  60  (also  cited  in  KB.  xxii.  1). 

RV.  X.  64  (also  cited  in  KB.  xxi.  3) ; 9?®' 
xi.  4.  10. 

RV.  iii.  33  (also  cited  in  KB.  xxi.  2 ; xxii. 

1). 

« RV.  i.  87. 

» RV.  i.  144;  99s.  xi.  4.  13. 


[ — XX.  3 


459] 


The  Ahhiplava  Sadaha 


the  fii-st  day.  This  world  they  move  up  to  with  the  first  day,  Agni  the 
god,  the  name  the  supreme  essence  of  the  deities ; they  confer  speech 
upon  themselves. 

XX.  3.  They  perform  the  Go  as  the  second  day  ; the  symbols  in  its  verses 
are  those  of  the  second  day.  ‘ Thou  hast  a glory  of  rule  ’ is  the  Ajya  ^ con- 
taining (the  ^word)  ‘apart’  in  ‘Thou,  O active  one  (vicarmne),  fame’; 
this  is  the  symbol  of  this  atmosphere ; for  this  atmosphere  is  wide  apart 
as  it  were.  The  Praiiga  is  by  Grtsamada ; ^ when  the  Brhat  Saman  was 
created,  the  Praiiga  by  Grtsamada  was  created  after  it ; thus  he  makes 
the  rite  successful  with  its  symbol ; that  rite  is  likely  to  cause  success  which 
is  successful  with  its  .symbol.  ‘ Lord  of  every  man  ’ is  the  strophe  ^ of 
the  Marutvatiya,  containing  the  word  ‘ apart  ’ ; the  explanation  of  this 
has  been  given.  ‘ Indra  alone  is  the  drinker  of  Soma  ’ is  the  antistrophe,* 
containing  (the  word)  ‘apart’  in  ‘Indra,  drinker  of  the  pressed  juice,  of 
all  life  ’ ; the  explanation  of  this  has  been  given,  ‘ Rise  up,  O Brahmanas- 
pati  ’ is  addressed  to  Brahmanaspati,®  and  contains  (the  word ) ‘ up  ’ ; there  is 
‘ up’  in  ‘ Rise  up  ’ ; the  second  day  has  ‘ up  ’.  ‘ These  thee  of  many  a poet  ’ 

is  the  Marutvatiya,®  containing  (the  word)  ‘ up  ’ ; the  explanation  of  this 
has  been  given.  ‘Thou  art  mingled  with  the  pressed  drink,  O Indra’ 
is  the  Niskevalya,'^  containing  (the  word)  ‘up’  in  ‘The  Stoma,  the  prayer, 
the  hyriin  being  recited  ’ ; the  explanation  of  this  has  been  given.  ‘ Every 
man  of  the  god  that  leadeth  ’ is  the  strophe  ® of  the  Vai^vadeva,  con- 
taining (the  word)  ‘ apart  ’ ; the  explanation  of  this  has  been  given. 
‘ The  god  of  all,  lord  of  the  good  ’ is  the  antistrophe,®  containing  (the  word) 
‘ apart  ’ ; the  explanation  of  this  has  been  given.  There  are  two  strophes 
for  the  Vai9vadevas,  two  antistrophes ; the  year  has  six  seasons  and  is  six- 
fold ; sky  and  earth  are  two ; these  supports  are  two ; this  body  has 
six  members ; day  and  night  are  two : these,  expiration  and  inspiration,  are 
two ; thus  they  depart  not  from  the  completion  of  the  year,  nor  from  the 
perfection  of  the  body,  nor  the  perfection  of  the  breaths.  ‘ The  god 
Savitr  hath  appeared,  to  be  praised  by  us  now  ’ is  (the  hymn)  to  Savitr, 
containing  (the  word)  ‘ up  ’ ; the  explanation  of  this  has  been  given. 
‘They  two,  sky  and  earth,  all  weal  producing’  is  (the  hymn)  to  sky 
and  earth,**  containing  (the  word)  ‘ apart  ’ ; the  explanation  of  this  has 


adhibhutam  means  that  the  name  (or  force 
in  KB.  XX.  3 ; form,  xx.  4)  is  the  essence 
of  the  deities. 

1 RV.  vi.  2.  Here  and  repeatedly  helow  the 

vi  or  ud  is  made  up  artificially. 

2 See  Q9S.  x.  3.  4,  5. 

3 RV.  viii.  68.  4-6. 

* RV.  viii.  2.  4-6. 


3 RV.  i.  40.  1,  2 (cited  also  in  KB.  ix.  5). 

6 RV.  vi.  21;  ggS.  xi.  5.  1. 

’ RV.  vi.  23  ; 99S.  xi.  5.  2. 

8 RV.  V.  50.  1-3. 

9 RV.  V.  82.  7-9. 

>0  RV.  iv.  54. 

**  RV.  i.  160  (cited  already  in  KB.  xix.  9). 


XX.  3 — ] 


[460 


The  Soma  Sacrifice 

been  given.  ‘ My  work  hath  been  stretched,  now  is  it  stretched  again’ 
is  (the  hymn)  to  the  Rbhus,^-  containing  the  word  ‘ up  ’ ; the  explanation 
of  this  has  been  given.  ‘ I hail  the  gods,  of  great  fame,  for  security  ’ is 
(the  hymn)  to  the  All-gods,^®  containing  the  word  ‘ up  ’ ; the  explanation 
of  this  has  been  given.  ‘The  might  of  the  swift,  strong,  ruddy  one’  is 
(the  hymn)  to  Vai9vanara,^*  containing  (the  word)  ‘strong’;  Indra  is 
strong,  the  Tristubh  is  strong ; therefore  it  contains  ‘ strong  ’.  ‘ To 

the  strong  host,  majestic,  pious’  is  (the  hymn)  to  the  Maruts ; the  explana- 
tion of  this  has  been  given.  ‘ By  the  sacrifice  make  to  increase  the  All- 
knower’is  (the  hymn)  to  Jatavedas^®  containing  ‘up’  in  ‘Kindled,  well 
fed,  hero  of  heaven  ’ ; the  explanation  of  this  has  been  given.  The 
world  of  the  atmosphere  with  the  second  day  they  obtain,  Indra  the 
god,  force  the  supreme  essence  of  the  deities ; they  confer  breath  upon 
themselves. 

XX.  4.  They  perform  the  Ayus  as  the  third  day ; the  symbols  in  its  verses 
are  those  of  the  third  day.  ‘ Thou,  O Agni,  the  Vasus  here  ’ is  the  Ajya  ; ^ 
self  collected  is  that  metre  which  accords  with  the  symbol  of  the  day ; 
there  is  (the  word)  ‘ thou  ’ in  ‘ 0 thou  of  the  ruddy  steeds,  singer,  bring 
hither  the  three  and  thirty  ’ ; that  is  the  symbol  of  the  third  day.  The 
Praiiga  is  in  Usnih  verses  by  Vi9vamanas;^  when  the  Rathantara  Saman 
was  created,  the  Praiiga  in  Usnih  by  Vi9vamanas  was  created  after  it ; 
thus  he  makes  the  rite  successful  with  its  symbol ; that  rite  is  likely  to 
cause  success  which  is  successful  with  its  symbol.  ‘ Him  for  great  gain  ’ 
is  the  strophe  of  the  Marutvatiya ; ® at  ‘ him  ’ ^ there  is  a repetition ; the 
third  day  is  the  end ; having  gone  to  the  end  he  repeats  as  it  were,  for 
hence  whitherward  should  he  go  1 ‘ Three  Soma  draughts  for  Indra  ’ is  the 

antistrophe.®  This  is  the  symbol  of  the  third  day.  ‘ Let  Brahmanaspati 
move  forward  ’,  containing  (the  word)  ‘ forward  ’,  is  addressed  to  Brah- 
manaspati ® ; there  is  repetition  in  ‘ Forward  let  the  kindly  goddess  move  ’ ; 
the  third  day  is  the  end ; having  gone  to  the  end  he  repeats  as  it  were ; 
for  hence  whitherward  should  he  go  ? There  are  three  strophes  of  the 
Marutvatlyas,  three  antistrophes,  three  (Pragathas)  for  Brahmanaspati; 


» RV.  i.  110  (cited  also  in  KB.  xxi.  3) ; 
xi.  6.  4. 

•s  RV.  X.  66  (cited  also  in  KB.  xxiv.  9 ; xxv. 
9)  ; 99s.  xi.  6.  6. 

RV.  vi.  8 (cited  also  in  KB.  xxi.  3;  xxii.  2). 
RV.  i.  64  (cited  already  in  KB.  xix.  9). 

RV.  ii.  2 (cited  already  in  KB.  xix.  9)  ; 
99s.  xi.  6.  7. 

’ RV.  i.  46  (cited  also  in  KB.  xxii.  3). 

* RV.  viii.  26.  23-26  (cf.  99S.  xi.  6.  2) ; iv.  46. 


3-6  ; viii.  26.  1-3  ; 26.  4-6  ; 24.  1-3  ; 25. 
10-12;  vi.  61.  10-12. 

« RV.  viii.  68.  7-9. 

^ I.  e.  in  (dm  (am  of  RV.  viii.  68.  7. 

» RV.  viii.  2.  7-9. 

® RV.  i.  40.  3,  4 (a  Pragatha). 

’ RV.  i.  40.  3.  ninrdi  denotes  repetition  of 
a word  or  part  (e.  g.  xxi.  4).  Cf.  AB.  v. 
1 and  12,  and  the  classical  Anuprasa. 


461]  The  Ahhiplava  Sadaha  [ — xx.  4 

these  worlds  are  three ; verily  thus  they  obtain  these  worlds.  ‘ Stand  on 
the  bays  being  yoked  to  the  car’  is  (the  hymn*)  containing  (the  word) 
‘ stand  ’ ; it  is  the  symbol  of  the  end ; the  third  day  is  the  end ; having 
gone  to  the  end  he  stands  as  it  were,  for  hence  whitherward  should  he 
go.  ‘ I shall  proclaim  the  manly  deeds  of  Indra  ’ is  the  Ni.skevalya ; ® 
it  contains  the  symbol  of  ending  in  the  reference  to  what  has  been ; ‘ He 
slew  the  dragon,  he  penetrated  the  waters  ’ is  about  what  has  been  as  it 
were.  ‘ Hitherwards  the  god  Savitr  with  the  golden  ’ is  (the  hymn)  to 
Savitr;^®  it  contains  (the  word)  ‘ghee’  in  ‘With  ghee  both  hands  he 
imbueth,  the  sacrificer  ’ ; the  ghee  has  many  deities ; the  third  pressing 
has  many  deities ; therefore  it  contains  (the  word)  ‘ ghee  ’.  ‘ In  ghee  sky 

and  earth  enveloped’  is  (the  hymn)  to  sky  and  earth,”  containing  (the 
word)  ‘ ghee  ’ ; the  explanation  of  this  has  been  given.  ‘ They  have 
wrought  the  car  well  covered,  skilled  workers’  is  (the  hymn)  to  the 
Rbhus ; ” there  is  repetition  in  ‘ They  have  wrought  the  two  steeds,  that 
bear  Indra,  strong  in  riches  ’ ; the  third  day  is  the  end ; having  come  to 
the  end  he  repeats  as  it  were,  for  hence  whitherward  should  he  go  ? ‘ To 

us  from  all  sides  may  favouring  powers  come  ’ is  (the  hymn)  for  the 
All-gods;^*  there  is  repetition  in  ‘Unfailing  guardians  day  by  day’;  the 
third  day  is  the  end ; having  gone  to  the  end,  he  repeats  as  it  were,  for  hence 
whitherward  should  he  go?  ‘To  Vai9vanara,  the  praise,  increasing  holy 
order’  is  (the  hymn)  to  Vai^vanara;”  in  ‘Like  purified  ghee  to  Agni 
we  present  ’ it  contains  (the  word)  ‘ ghee  ’ ; the  explanation  of  this  has 
been  given.  ‘ The  Rudras,  with  Indra,  accordant  ’ is  (the  hymn)  to  the 
Maruts ; it  contains  the  words  ‘ from  the  sky  ’ in  ‘ Like  springs  of  water 
from  the  sky  for  a thirsty  man’;  this  is  the  symbol  of  yonder  world. 
‘ Thee,  0 Agni,  the  righteous  have  kindled  ’ is  (the  hymn)  to  Jatavedas,^* 
beginning  with  the  same  word  ‘ Thee  ’ (in  each  verse) ; just  as  that  with 
the  same  end,  so  that  with  the  same  beginning  is  a symbol  of  the  end. 
They  obtain  yonder  world  with  the  third  day,  Aditya  the  god,  the  form 
the  supreme  essence  of  the  deities ; they  confer  sight  upon  themselves. 


® RV.  iii.  35  (cited  also  in  KB.  xxvi.  16) ; 
99s.  xi.  6.  3. 

* RV.  i.  32  (cited  already  in  KB.  xv.  4). 

RV.  vi.  71. 

11  RV.  vi.  70.  4-6  (also  cited  in  KB.  xxi.  4) ; 
99s.  xi,  6.  5. 


1®  RV.  i.  Ill  (also  cited  in  KB.  xxii.  2). 

13  RV.  i.  89. 

i‘  RV.  iii.  2 (already  cited  in  KB.  xix.  9). 
10  RV.  V.  67  ; 99S.  xi.  6.  8. 

16  RV.  V.  8 ; 99s.  xi.  6.  8. 


xxi.  1 — ] 


The  Soma  Sacrifice 


[462 


ADHYAYA  XXI 

The  Soma  Sacrifice  (continued). 

The  Ahhiplava  Sadaha  (contmued). 

xxi.  1.  The  gods,  desirous  of  smiting  away  death,  the  evil,  and  desiring 
identity  of  world  and.  union  with  Brahman,  saw  this  Ahhiplava  six-day 
(rite) ; hy  this  Ahhiplava  they  approach,  and  having  smitten  away 
death,  the  evil,  obtained  identity  of  world  and  union  with  Brahman ; ^ 
verily  thus  also  the  sacrificers  approach  by  the  Ahhiplava,  and  having 
smitten  away  death,  the  evil,  obtain  identity  of  world  and  union  with 
Brahman.  Having  approached  with  the  first  set  of  three  days,  they 
sacrificed  on  the  fourth  day  with  the  Go,  for  going ; they  performed 
the  Ayus  as  the  fifth  day,  to  secure  full  life;  the  Jyotis  as  the  sixth 
day  they  put  around  behind  again,  to  prevent  evil  following  after. 

xxi.  2.  They  perform  the  Go  as  the  fourth  day  ; the  symbols  in  its  verses 
are  those  of  the  fourth  day.  ‘ The  Hotr  is  born,  the  wise  ’ is  the  Ajya,^ 
containing  (the  word)  ‘ horn  ’ ; that  which  contains  (the  word)  ‘ born  ’ 
is  a symbol  of  the  fourth  day.  The  Praiiga  is  by  Medhatithi;*  as 
the  Brhat  Saman  was  created,  the  Praiiga  by  Medhatithi  was  created 
after  it ; thus  he  makes  the  rite  successful  with  its  symbol ; that  rite 
is  likely  to  cause  success  which  is  successful  with  its  symbol.  ‘ Thou  hast 
been  born  dread,  for  impetuous  strength  ’ is  the  Marutvatiya,^  containing 
(the  word)  ‘ born  ’ ; that  which  contains  ‘ bom  ’ is  a symbol  of  the  fourth 
day.  ‘ He  hath  been  born  dread  for  strength,  possessed  of  will  ’ is  the 
Niskevalya,^  containing  (the  word)  ‘horn’;  that  which  contains  (the  word) 
‘ born  ’ is  a symbol  of  the  fourth  day.  ‘ That  desirable  greatness  of  the 
god  Savitr’  is  (the  hymn)  to  Savitr,®  containing  (the  word)  ‘born’  in 
‘ Savitr  hath  made  to  be  born  the  hymn  of  good  will  ’ ; that  which 
contains  (the  word)  ‘ born  ’ is  a symbol  of  the  fourth  day.  ‘ They  two, 
sky  and  earth,  all  weal  producing  ’ is  (the  hymn)  to  sky  and  earth,®  con- 
taining (the  word)  ‘ born  ’ in  ‘ Between  the  two  presses  of  noble  birth 
he  goeth  ’ ; that  which  contains  (the  word)  ‘ born  ’ is  a symbol  of  the 


* Cf.  PB.  XXV.  18.  6 ; TA.  x.  15  ; 4. 

2-7  ; NTU.  i.  1.  7;  Weber,  Ind.  Stud.  i. 
396-403  ; ix.  87,  88. 

xxi.  2.  ' RV.  ii.  5 (already  cited  in  KB.  xix.  8) ; 
99s.  xi.  7.  1. 

“ RV.  i.  23.  1 ; see  99S.  xi.  7.  2. 

® RV.  X.  73  (already  cited  in  KB.  xv.  3). 


< RV.  vii.  20  ; 99S.  xi.  7.  7. 

® RV.  iv.  53  (already  cited  in  KB.  xix.  9). 

® RV.  i.  160  (already  cited  in  KB.  xix.  9). 

’ RV.  i.  160.  1 c ; dhisane  is  of  disputed  sense  ; 
see  Ilillebrandt,  Ved.  Myth,  i.  177;  Vedic 
Index,  i.  3'J9,  400  ; ii.  476. 


[ — xxi.  3 


4G3]  The  Ahhiplava  Sadaha 

fourth  day.  ‘ Born  without  steed,  without  reins,  worthy  of  praise  ’ is 
(the  liymn)  to  the  Rbhus,®  containing  (the  word)  ‘ born  ’ ; that  which  contains 
(the  word)  ‘born’  is  a symbol  of  the  fourth  day.  ‘ Agni,  Indra,  Varuna, 
Mitra,  Aryaman’  is  (the  hymn)  to  the  All-gods,®  containing  (the  word) 

‘ born  ’ in  ‘ Having  caused  the  sacrifice  to  be  born  they  wipe  their  bodies  ’ ; 
that  which  contains  (the  word)  ‘ born  ’ is  a symbol  of  the  fourth  day.  ‘ To 
Vai9vanara  with  broad  radiance  bards’  is  (the  hymn)  to  Vai9vanara,^°  con- 
taining (the  word)  ‘hither’  in  ‘In  him  the  sacrificer  looks  hither  for 
favour’;  that  which  contains  (the  word)  ‘hither’  is  a symbol  of  the 
fourth  day  as  an  opening  ceremony,  for  the  fourth  day  is  a repetition  of 
the  opening  ceremony.^^  In  ‘ Bom  thou  didst  fill  the  worlds,  the  two 
firmaments  ’,  it  contains  (the  word)  ‘ born  ’ ; that  which  contains  (the  word) 

‘ bora  ’ is  a symbol  of  the  fourth  day.  ‘ Those  that  shine  forth,  like 
women,  the  racers  ’ is  (the  hymn)  to  the  Maruts,^^  containing  (the  word) 

‘ born  ’ ; that  which  contains  (the  word)  ‘ born  ’ is  a symbol  of  the  fourth 
day.  ‘ He  hath  been  bom,  guardian  of  men,  wakeful  ’ is  (the  hymn)  to 
Jatavedas,^®  containing  (the  word)  ‘born’;  that  which  contains  (the  word) 
* born’  is  a symbol  of  the  fourth  day.  Food  with  the  fourth  day  they 
obtain,  the  moon  the  god,  the  quarters  the  supreme  essence  of  the  deities ; 
the  ear  they  confer  upon  themselves. 

xxi.  3.  They  perform  the  A}ms  as  the  fifth  day ; the  symbols  in  its  verses 
are  those  of  the  fifth  day.  ‘ O Agni,  bring  the  mightiest  ’ is  the  Ajya,^ 
containing  (the  word)  ‘wealth’  in  (the  word)  ‘wealth’  in  ‘Forward  for  us 
with  wealth,  with  abundance  ’ ; containing  (the  word)  ‘ wealth  ’ is  a symbol  of 
this  (day)  ; it  also  contains  an  addition  ; ^ this  is  the  symbol  of  the  Pankti. 
The  Praiiga  is  one  to  be  gathered  together ; ® when  the  Rathantara  Saman 
was  created,  the  Praiiga  which  is  to  be  gathered  together  was  created 
after  it ; thus  he  makes  the  rite  successful  with  its  symbol ; that  rite  is 
likely  to  cause  success,  which  is  successful  with  its  symbol.  ‘ Where  is 
this  hero,  who  hath  seen  Indra  ? ’ is  the  Marutvatiya,'*  containing  (the 
word)  ‘ wealth  ’ in  (the  word)  ‘ wealth  ’ in  ‘ The  bearer  of  the  bolt  seeking 
the  pressed  Soma  with  wealth  ’ ; containing  (the  word)  ‘ wealth  ’ is  the 
symbol  of  this.  ‘ Come,  let  us  approach  Indra,  seeking  for  cows  ’ is  the 
Niskevalya,®  containing  (the  word)  ‘ cattle  ’ in  ‘ seeking  for  cows  ’ ; con- 


* KV.  iv.  36  (also  cited  in  KB.  xxii.  5). 

® RV.  X.  65  (also  cited  in  KB.  xxiv.  9)  ; 99^. 
xi.  7.  10. 

EV.  iii.  3 (already  cited  in  KB.  xx.  2). 

RV.  iii.  3.  3 d and  10  c. 

RV.  i.  85;  99S.  xi.  7.  12. 

's  RV.  V.  11. 

1 RV.  V.  10;  99s.  xi.  8.  1. 


® The  last  verse  of  RV.  v.  10  (as  also  v.  4)  has 
an  extra  Pada  : hence  adkydsa. 

’ The  actual  composition  is  given  in  99®- 
8.  2,  3. 

* RV.  V.  30  (also  cited  in  KB.  xxiv.  5 ; xxvi. 

12)  ; 99s.  xi.  8.  4. 

5 RV.  i.  33  ; 99S.  xi.  8.  5. 


xxi.  3 — ] 


[464 


The  Soma  Sacrifice 

taining  (the  word)  ‘ cattle  ’ is  the  symbol  of  this.  ‘ Hitherward  the  god 
Savitr  with  the  golden’  is  (the  hymn)  to  Savitr,®  containing  (the  word) 
‘ ghee  ’ in  ‘ With  ghee  both  hands  he  imbueth,  the  sacrificer  ’ ; in  ‘ ghee  ’ it 
contains  (the  word)  ‘cattle’;  containing  (the  word)  ‘cattle’  is  a symbol  of  this. 
‘ Rich  in  ghee,  encompassing  the  worlds  ’ is  (the  hymn)  to  sky  and  earth,’^ 
containing  (the  word)  ‘ ghee  ’ ; the  explanation  of  this  has  been  given. 
‘ My  work  hath  been  stretched ; now  is  it  stretched  again  ’ is  (the  hymn) 
to  the  Rbhus,®  containing  (the  word)  ‘ghee’  in  ‘As  ghee  with  the  ladle 
let  us  offer  with  knowledge  ’ ; the  explanation  of  this  has  been  given. 
‘ How,  of  what  one  of  the  gods,  in  this  service  ? ’ is  (the  hymn)  to  the 
All-gods,®  containing  (the  word)  ‘ cattle  ’ in  ‘ Winners  of  thousands  ’ in 
‘Winners  of  thousands  in  the  attainment  of  the  offering,  by  themselves’;^® 
containing  (the  word)  ‘ cattle  ’ is  the  symbol  of  this.  ‘ The  might  of  the 
swift,  strong,  ruddy  one’  is  (the  hymn)  to  Vai9vanara,^'  containing  (the 
word)  ‘ cattle  ’ in  ‘ the  bulls  ’ in  ‘ The  bulls  seized  them  in  the  lap  of  the 
waters containing  (the  word)  ‘cattle’  is  the  symbol  of  this.  ‘Your 
spy  hath  called  to  you  to  accord  favour  ’ is  (the  hymn)  to  the  Maruts,^® 
containing  (the  word)  ‘ cattle  ’ in  ‘as  of  kine  ’in  ‘As  of  kine  the  lofty 
born  for  splendour  ’ ; containing  (the  word)  ‘ cattle  ’ is  the  symbol  of  this. 
‘ Wonderous  is  the  growth  of  the  tender  young  one  ’ is  (the  hymn)  to 
Jatavedas,^®  containing  (the  word)  ‘ strong  ’ in  ‘ To  the  most  strong,  the 
mighty,  0 thou  of  a good  father  ’ ; this  is  a symbol  of  this  day ; it 
contains  an  addition.  Cattle  by  the  fifth  day  they  obtain,  Rudra  the  god, 
fame  the  supreme  essence  of  the  deities ; they  confer  strength  upon 
themselves. 

xxi.  4.  They  perform  the  Jyotis  as  the  sixth  day ; the  symbols  in  its 
verses  are  those  of  the  sixth  day.  ‘ O friends,  together  the  seemly  ’ is 
the  Ajya ; ^ ‘ O friends  ’ is  the  symbol  of  all ; the  sixth  day  has  the  symbol 
all ; therefore  in  ‘ O friends  ’ he  refers  to  all.  The  Praiiga  ^ is  one  to  be 
gathered  together ; when  the  Brhat  Saman  was  created,  the  Praiiga  which 
is  to  be  gathered  together  was  created  after  it ; thus  he  makes  the  rite 
successful  with  its  symbol ; that  rite  is  likely  to  cause  success  which  is 
successful  with  its  symbol.  ‘ Great  is  Indra,  manlike,  spreading  over  mortals  ’ 
is  the  Marutvatiya ; ® there  is  repetition  in  ‘ He  hath  become  broad,  wide, 


® RV.  vi.  71  (already  cited  in  KB.  viii.  7), 
’’  RV.  vi.  70  (also  cited  in  KB.  xxiii,  6). 

* RV.  i.  110  (already  cited  in  KB.  xx.  3). 

® RV.  X.  64  (already  cited  in  KB.  xx.  2). 
'»  RV.  X.  64.  6 c. 

RV.  vi.  8 (already  cited  in  KB.  xx.  3). 
RV.  vi.  8.  4. 

” RV.  V,  60 ; 99s.  xi.  8.  7. 


RV.  V.  69.  3. 

RV.  X.  116;  99s.  xi.  8.  7. 

**  RV.  x.  116.  6.  The  addition  is  the  last 
9akvarl  verse. 

> RV.  V.  7 ; 99s.  xi.  9.  1. 

“ For  the  composition  see  99^.  xi.  9.  2,  8. 

’ RV.  vi.  19  (also  cited  in  KB.  xxvi.  12); 
99s.  xi.  9.  4. 


[ — xxl,  5 


465]  The  Ahhiplava  Sadaha 

well  made  by  the  makers’;  the  sixth  day  is  the  end;  having  gone  to  the 
end,  he  repeats  as  it  were,  for  hence  whitherward  should  he  go  ? ‘ He 

who  is  born  the  first,  the  wise’  is  the  Niskevalya  ;*  it  contains  a symbol 
of  ending  in  the  reference  to  what  has  been ; ‘ He  who  hath  in  secret 
depressed  the  hostile  colour  ’ is  about  what  has  been  as  it  were.  It  has  the 
same  ending ; that  is  a second  symbol  of  the  end.  ‘ That  desirable  great- 
ness of  Savitr,  the  god  ’ is  (the  hymn)  to  Savitr ; ° there  is  ‘ of  the  sky  ’ 
in  ‘ Prajapati,  supporter  of  the  sky,  of  the  earth  ’ ; this  is  the  symbol  of 
yonder  world.  ‘ With  ghee  sky  and  earth  enveloped  ’ is  (the  hymn)  to 
sky  and  earth,®  containing  (the  word)  ‘ ghee  ’ ; ghee  has  all  as  its  deity ; 
the  sixth  day  has  all  as  its  deity ; therefore  it  contains  (the  word)  ‘ ghee  ’. 

‘ Why  hath  the  best,  why  hath  the  youngest  come  to  us  ? ’ is  (the  hymn)  to 
the  Rbhus ; there  is  repetition  in  ‘ the  best,  the  youngest  ’ ; the  sixth  day 
is  the  end ; having  gone  to  the  end,  he  repeats  as  it  were,  for  hence 
whitherward  should  he  go?  ‘These  fires  with  Indra  have  awakened’ 
is  (the  hymn)  to  the  All-gods;®  in  that  it  has  the  same  ending  it  is  a 
symbol  of  the  end.  ‘To  V’^ai9vanara  the  praise,  increasing  holy  order’ 
is  (the  hymn)  to  Vaifvanara ; ® containing  (the  word)  ‘ ghee  ’ in  ‘ Like 
pure  ghee  to  Agni  we  accord  ’ ; the  explanation  of  this  has  been  given. 
‘ Rich  in  showers,  the  Maruts  of  daring  might  ’ is  (the  hymn)  to  the 
Maruts ; there  is  repetition  in  ‘ rich  in  showers  ’ ; the  sixth  day  is  the 
end,  having  gone  to  the  end,  he  repeats  as  it  were,  for  hence  whitherward 
should  he  go?  ‘Thou,  0 Agni,  with  the  days,  the  shining’  is  (the  hymn) 
to  Jatavedas;^^  in  ‘Thou’  it  has  the  same  beginning;  just  as  that  with 
the  same  end,  so  that  with  the  same  beginning  is  a symbol  of  the  end. 
The  waters  by  the  sixth  day  they  obtain,  Prajapati  the  god,  brilliance 
the  supreme  essence  of  the  deities ; the  immortal  they  confer  on 
themselves. 

xxi.  5.  They  ^ say  ‘ Why  are  (the  litanies)  for  the  All-gods  expanded,  and 
not  those  for  one  deity  or  for  two  deities  ? ’ No  exhaustion  arises  through 
that  for  one  deity  or  that  for  two  deities,  but  exhaustion  does  arise  through 
that  for  the  All-gods ; therefore  those  for  the  All-gods  only  are  expanded, 
to  secure  the  might  of  these  days,  to  prevent  exhaustion  of  the  Abhiplavas. 
They  perform  the  Jyotis  as  the  first  day,  with  the  symbol  of  the  one  day 
(rite),  for  the  one  day  (rite)  is  the  light  of  the  other  days ; the  Go  as  the 


* RV.  ii.  12  (also  cited  in  KB.  xxii.  4)  ; 99®* 
xi.  9.  5. 

® RV.  iv.  63  (already  cited  in  KB.  xix.  9). 

® RV.  vi.  70.  4-6  (already  cited  in  KB.  xx.  4). 
’’  RV.  i.  161  (already  cited  in  KB.  xix.  9). 
The  ninrtti  is  in  the  sthah. 

59  [h.O.S.  26] 


8 RV.  X.  35 ; 99s.  xi.  9.  7. 

® RV.  iii.  2 (already  cited  in  KB.  xix.  9). 

'8  RV.  ii.  34  (also  cited  in  KB.  xxii.  5)  ; 99®' 
xi.  9.  8. 

» RV.  ii.  1. 

» Cf.  AB.  iv.  16. 


xxi.  5 — ] 


[466 


The  Soma  Sacrijice 

second  day,  for  they  go  by  it ; the  Ayus  as  the  third  day,  for  they  move 
by  it.  The  first  and  last  days  are  Agnistomas,  in  the  middle  are  four 
Ukthyas;  the  Agnistoma  is  the  holy  power;  the  Ukthyas  are  cattle; 
verily  thus  by  the  holy  power  having  surrounded  cattle  on  both  sides 
they  confer  them  upon  themselves.  Of  these  four  Ukthyas  there  are 
a thousand  verses  in  ihe  Stotras ; cattle  are  connected  with  a thousand  ; a 
thousandfold  prosperity  he  obtains  who  knows  thus.  Hence  they  perform 
sets  of  four  Abhiplavas,  ending  with  a Prsthya ; the  Abhiplavas  are  cattle ; 
the  Prsthyas  are  prosperity ; verily  thus  having  encompassed  prosperity  on 
both  sides  with  cattle  they  confer  it  upon  themselves.  From  the  Vi^vajit 
they  perform  sets  of  four  Abhiplavas  beginning  with  a Prsthya;  the 
Abhiplavas  are  prosperity ; the  Ppsthyas  are  cattle ; verily  thus  with 
prosperity  having  encompassed  cattle  on  both  sides  they  confer  them  upon 
themselves. 

xxi.  6.  The  Abhiplava  is  a definitely  arranged  (sacrifice)  with  definite 
metres.  The  Nivids  inserted  in  a sacrificial  rite  which  has  definite  metres 
are  all  in  Jagati  at  the  third  pressing.  So  duly  are  the  Nivids  inserted ; 
they  being  duly  inserted  place  them  duly  in  all  worlds  and  in  all  desires. 
In  that  the  Nivids  are  inserted  all  in  Jagati  at  the  third  pressing,  thereby 
is  there  obtained  whatever  is  desired  in  a third  pressing  all  of  Jagati 
(verses).  Again,  in  that  day  by  day  these  Tristubh  verses  from  the  model  ai’e 
recited,  thereby  is  there  obtained  whatever  is  desired  in  a third  pressing  all 
of  Tristubh  (verses).  Again,  in  that  day  by  day  this  Gayatri^  from  the 
model,  ‘ Maker  of  fair  forms  is  recited,  thereby  is  there  obtained  whatever 
is  desired  in  a third  pressing  all  of  Gayatri.  In  that  this  six-day  (rite) 
repeatedly  approaches  (abhiplavate),  therefore  is  it  called  Abhiplava,  for  by 
it  the  sacrificers  approach  the  world  of  heaven. 


ADHYAYA  XXII 


The  Soma  Sacrifice  {continued). 

The  Prsthya  Sadaha. 

xxii.  1.  The  first  day  is  this  world  in  abode,  Agni,  the  Gayatri,  the  Trivrt 
Stoma,  the  Rathantara  Sainan,  the  base  by  Tanva.^  It  has  the  following 
symbols  in  its  verses  : the  future  tense  with  the  god  mentioned  in  the  first 
Pada — that  which  is  to  be  is  the  future  tense — (the  word)  ‘hither (the 


» RV.  1.  4.  1 ; see  99S.  viii.  3.  13. 
xxii.  i.  * The  etmineration  of  tlie  facts  in  tliis 
catalogue  shape  is  a precursor  of  tlie 
regular  style  of  introduction  of  spells  of 
all  sorts  in  the  Tantra  literature  as  in 
Buddhist  texts,  Cf.  the  end  for  the  full 


form.  Tanva  (cf.  Jnd.  Stud.  iii.  217  ; Pu.^ 
Sutra,  V.  262,  with  Simon's  note)  must  be 
a man  here,  though  not  so  taken  by 
Lindner.  For  the  contents  see  AB.  iv. 
29  and  30  ; ^gS.  x.  2. 


4(>7]  The  Prslhya  Sudaha  [ — xxii.  i 

word)  ‘ forward  (the  word)  ‘ this  (the  word)  ‘ go  (the  word)  ‘ adorn 
(the  word)  ‘yoked’,  (the  word)  ‘yoking’,  (the  word)  ‘light’,  (the  word) 

‘ bright  ’,  ‘ Advancing  forward  up  to  the  sacrifice  ’ is  the  Ajya,^  containing 

(the  word)  ‘ forward  ’ ; that  which  contains  ‘ forward  ’ is  a symbol  of  the 
first  day  ; it  is  in  Gayatri,  for  this  set  of  three  days  has  the  Gayatri  at  the 
morning  pressing.  So  in  the  transposed  form.®  Taking  out  that,  ‘ Forward 
to  the  god,  Agni’  is  used  in  the  conjunct  form;*  the  explanation  of  this  has 
been  given.  The  Praiiga  is  by  Madhuchandas  ; ® the  explanation  of  this  has 
been  given.  ‘Let  Indra  come  hither  to  aid  us’  is  the  Marutvatiya,®  containing 
(the  word)  ‘ hither  ’ ; that  which  contains  (the  word)  ‘ hither  ’ is  a symbol  of 
the  first  day;  there  is  a reference  to  the  Maruts  in  it  in  ‘ From  the  realm 
of  light,  with  the  Maruts,  to  aid  us  ‘ Hither  to  us,  Indra,  hither  to  us 
from  afar,  from  near’  is  the  Niskevalya,®  containing  (the  word)  ‘hither’; 
that  which  contains  ‘hither’  is  a symbol  of  the  first  day.  The  Niskevalya 
and  the  Marutvatiya  are  contiguous  (hymns)  on  the  first  day ; by  the 
contiguous  (hymns)  the  gods  flew  up  to  the  world  of  heaven  together ; 
therefore  these  two  are  recited  first  as  being  heavenly.  In  that  the 
Niskevalya  and  the  Marutvatiya  are  contiguous  (hymns)  on  the  first  day, 
verily  (they  serve)  to  obtain  the  world  of  heaven.  ‘ They  yoke  their  minds, 
they  also  yoke  their  thoughts  ®,’  ‘ Forward  sky  and  earth,  increasing  holy 
order,  with  the  sacrifices  and  ‘ Here,  here  in  mind  is  your  relationship, 
O heroes  “ ’ ; (the  last)  is  (the  hymn)  to  the  Rbhus ; with  it  he  restrains ; 
on  the  first  day  are  recited  hymns  containing  (the  word)  ‘ yoked  ’ as  well  as 
(the  word)  ‘ forward  ’ ; in  that  he  uses  as  (the  hymn)  to  the  Rbhus,  ‘ Here, 
here  is  your,’  it  is  a symbol  of  restraint,  of  preventing  falling  away.  ‘ Like 
a skilled  steed,  he  hath  yoked  himself  to  the  pole  ’ is  (the  hymn)  to  the 
All- gods,’®  containing  (the  word)  ‘yoked’;  that  which  contains  (the  word) 
‘ y’oked  ’ is  a symbol  of  the  first  day.  The  last  two  (verses)  of  it  he  omits. 
(Now  they  ask)  ‘ Shall  these  two  prescribed  be  recited  in  the  Agnimaruta?’ 
Kausitaki  used  to  say  ‘ He  should  recite  (them),  to  avoid  breaking  up  the 
hymn ; the  Rc  is  not  exhausted  by  the  litany  nor  by  the  supplementary 
repetition ; it  is  by  the  vasat  call  alone  that  it  becomes  exhausted  on  one 
day.’  ‘To  Vai9vanara  with  broad  radiance  bards’  is  (the  hymn)  to  Vaiyva- 


* RV.  i.  74  (already  cited  in  KB.  xi.  4). 

® See  99^'  2 " ith  Anartiya,  who  quotes 

the  Brahmana  as  usual : the  rendering 
transposed  is  conventional : ‘ altered 
would  do,  but  for  the  contrast  with 
samulha  below. 

’ RV.  iii.  13  (already  cited  in  KB.  xx.  2). 

® 99®-  ^ ® 

6 RV.  iv.  21 ; 99s.  X.  2.  4. 


7 RV.  iv.  21.  3 c. 
f RV.  iv.  20 ; 99s.  X.  2.  5. 

® RV.  V.  82 ; see  above  KB.  xx.  2. 

RV.  i.  159  ; see  above  KB.  xx.  2 ; 99®' 

2.  7. 

RV.  iii.  60  ; see  above  KB.  xx.  2 ; 99®-  ^- 

2.  7. 

>2  RV.  V.  46 ; 99s.  X.  2.  7. 


xxii.  1 — ] 


The  Sonui  Sacrifice 


[468 


nara,^^  containing  (the  word)  ‘ forward  ’ ; that  which  contains  (the  word) 
‘forward’  is  a symbol  of  the  first  day.  ‘Forward  to  the  horde  of  the 
Maruts,  self-radiant  ’ is  (the  hymn)  to  the  Maruts/^  containing  (the  word) 
‘ forward  ’ ; that  which  contains  (the  word)  ‘ forward  ’ is  a symbol  of  the 
first  day.  ‘ Forward  the  strong,  new,  hymn  to  Agni  ’ is  (the  hymn)  to 
Jatavedas,^®  containing  (the  word)  ‘ forward  ’ ; that  which  contains  (the 
word)  ‘ forward  ’ is  a symbol  of  the  first  day.  This  world  with  the  first 
day  they  obtain,  the  Gayatri  metre,  the  Trivrt  Stoma,  the  Rathantara 
Saman,  the  eastern  quarter,  the  spring  of  seasons,  the  Vasus  the  gods, 
Agni,  born  of  the  gods,  the  overlord. 

xxii.  2.  The  second  day  is  the  world  of  the  atmosphere  in  its  abode, 
Indra,  the  Tristubh,  the  Pancada^a  Stoma,  the  Brhat  Saman,  the  basis  by 
Tanva.  It  has  the  following  symbols  in  its  verses : the  present  tense  with 
the  god  mentioned  in  the  middle  Pada — the  present  is  what  is  before  the 
eyes,  but  not  tangible — (the  word)  ‘deities’,  (the  word)  ‘thunderbolt’,  (the 
word)  ‘slaying  Vrtra’,  (the  word)  ‘strong’,  (the  word)  ‘apart’,  (the  words) 
‘ stand  ’,  ‘ him  ’,  and  ‘ thou  ’.  ‘ Agni  we  choose  as  envoy  ’ is  the  Ajya,^  con- 

taining the  word  ‘ apart  ’ in  ‘ The  Hotr  of  all  knowledge  ’ ; the  explanation 
of  this  has  been  given.  It  is  in  Gayatri,  for  this  set  of  three  days  has  the 
Gayatri  at  the  morning  pressing.  So  in  the  transposed  form.  Taking  out  that, 
‘For  thou  hast  a glory  of  rule  ’ is  used  in  the  conjunct  form  ; the  explanation 
of  this  has  been  given.  The  Praiiga  is  by  Grtsamada ; “ the  explanation 
of  this  has  been  given.  ‘ 0 Indra,  drink  this  Soma,  0 lord  of  the  Soma  ’ is 
the  Marutvatiya,®  containing  (the  word)  ‘ thunderbolt  ’ in  ‘ At  the  midday 
pressing,  O thou  with  the  thunderbolt  in  thy  hand  ’ ; this  is  a symbol  of 
this  day.  ‘Thy  nearest,  farthest,  help’  is  the  Niskevalya,^  containing  (the 
word)  ‘ slaying  Vrtra  ’ in  ‘ With  these  thou  hast  helped  us  in  slaying  Vrtra  ’ ; 
this  is  a symbol  of  this  day.  ‘ That  desirable  greatness  of  Savitr,  the  god  ’ 
is  (the  hymn)  to  Savitr,®  containing  ‘ Three  times  the  atmosphere  Savitr 
with  his  greatness  ’ ; this  is  openly  the  symbol  of  the  atmosphere.  ‘ They 
two,  sky  and  earth,  all  weal  producing  ’ is  (the  hymn)  to  sky  and  earth,®  con- 
taining (the  word)  ‘ apart  ’ ; the  explanation  of  this  has  been  given.  ‘ Tliey 
have  wrought  the  car  well  covered,  skilled  workers  ’ is  (the  hymn)  to  the 
Rbhus,'^  containing  (the  word)  ‘strong’  in  ‘They  have  wrought  the  two  steeds, 
that  bear  Indra,  strong  in  riches’;  the  explanation  of  this  has  been  given.  ‘The 


RV.  iii.  3 (already  cited  in  KB.  xx.  2). 

RV.  V.  64  ; 99s.  X.  2.  8. 

RV.  i.  143. 

* RV.  i.  12  (already  cited  in  KB.  i.  4),  or  vi.  2 
(already  cited  in  KB.  xx.  3)  ; 99^- 
2,  3.  Cf.  AB.  iv.  81,  32. 

2 See  KB.  xx.  3 ; 99S.  x.  3.  4,  5. 

3 RV.  iii.  32  ; 99S.  x.  3.  8. 


* RV.  vi.  25  (also  cited  in  KB.  xxiv.  2)  ; 99®' 
X.  3.  9. 

® RV.  iv.  63  (already  cited  in  KB.  xix.  9)  ; 
99s.  X.  3.  14. 

RV.  i.  160  (already  cited  in  KB.  xix.  9)  ; 
99s.  X.  3.  14. 

’’  RV.  i.  Ill  (^already  cited  in  KB.  xx.  4). 


469] 


[ — xxii.  4 


The  Prsthya  Sadaha 


charioteer  of  the  sacrifice,  the  lord  of  the  folk  ’ is  (the  hymn)  to  the  All-gods 
by  (^aryfita,®  containing  (the  word)  ‘ strong  ’ in  ‘ The  strong  banner,  the  holy 
one,  hath  attained  the  sky  ’ ; the  explanation  of  this  has  been  given.  ‘ The 
might  of  the  swift,  strong,  ruddy  one’  and  ‘To  the  strong  host,  majestic, 
pious  ’ are  (two  hymns)  containing  (the  word)  ‘ strong  ’ ; the  explanation 
of  them  has  been  given.®  ‘ The  immortal,  born  of  strength,  doth  penetrate  ’ 
is  (the  hymn)  to  Jatavedas,'®  containing  (the  word)  ‘apart’  in  ‘What  time 
he  became  a messenger  of  Vivasvant  ’ ; the  explanation  of  this  has  been 
given.  The  last  verse  of  it  is  ‘ Early  and  soon  at  the  prayer  may  the 
bright  one  come’;  verily  thus  he  refei’S  to  the  next  day;”  ‘Verily  thus 
they  keep  taking  hold  of  the  next  day  ’ Kausitaki  used  to  say.  The  world 
of  the  atmosphere  with  the  second  day  they  obtain,  the  Tristubh  metre,  the 
Pahcada9a  Stoma,  the  Brhat  Saman,  the  southern  quarter,  the  summer  of 
the  seasons,  the  Maruts  the  gods,  Indra,  born  of  the  gods,  the  overloi’d. 

xxii.  3.  The  third  day  is  yonder  world  in  its  abode,  Varuna,  the  Jagati, 
the  Saptada9a  Stoma,  the  Vairupa  Saman,  the  basis  by  Tanva;  it  has  the 
following  symbols  in  its  verses : the  past  tense  with  the  mention  of  the  god 
in  the  last  Pada — the  past  is  what  refers  to  what  has  happened — (the  word) 
‘ horse  ’,  (the  word)  ‘ cow  ’,  (the  word)  ‘ chariot  ’,  (the  word)  ‘ go  ’,  (the  word) 
‘stand’,  (the  word)  ‘end’,  the  same  ending,  the  lack  of  definite  mention 
(of  the  deity),  the  same  beginning.  ‘Yoke  thou  those  best  fit  to  invoke  the 
gods  ’ is  the  Ajya.^  They  say  ‘ Seeing  that  the  third  day  is  the  end,  then 
why  does  the  Ajya  contain  (the  word)  “yoke”?’  ‘By  this  day  the  gods 
went  to  the  world  of  heaven ; yoked  thither  they  went ; therefore  (it  con- 
tains “yoke”)’  should  he  reply.  It  contains  (the  word)  ‘chariot’  in  ‘The 
steeds,  O Agni,  like  a charioteer  ’ ; this  is  a symbol  of  this  day.  It  is  in 
Gayatri,  for  this  set  of  three  days  has  the  Gayatri  at  the  morning  pressing. 
So  in  the  transposed  form.  Taking  out  that,  ‘ Thou,  O Agni,  the  Vasus  here  ’ 
is  used  in  the  conjunct  form.®  The  explanation  of  this  has  been  given. 
The  Praliga  is  in  Usnih  verses  by  Atri ; ® the  third  day  is  connected  with 
the  Jagati ; in  that  the  Praiiga  is  in  Usnih  verses  by  Atri  for  the  third  day, 
thus  the  Jagati  enjoys  the  third  pressing. 

xxii.  4.  ‘ Three  friendships  hath  man’s  worship  ’ is  the  Marutvatiya;^  (the 
word)  ‘ three  ’ is  a symbol  of  the  third  day.  ‘ If  a hundred  skies,  O Indra, 
were  thine’  is  the  strophe  of  the  Vairupa;®  there  is  repetition  in  ‘and 


® EV.  X.  92  (already  cited  in  KB.  xix.  9). 

® KV.  vi.  8 (already  cited  in  KB.  xx.  3)  and 
i.  64  (already  in  KB.  xix.  9);  95®- 
15. 

i'’  RV.  i.  58  ; 99s.  X.  3.  15. 

Because  of  protar.  porome  rot  tot,  Anand. 

J EV.  viii.  75  ; 99s.  X.  4.  2.  Cf.  AB.  v.  1,  2. 


® RV.  i.  45  (already  cited  in  KB.  xx.  4)  ; 99®* 
X.  4.  3. 

3 See  99s.  X.  4.  4 and  5. 

xxii.  4.  1 RV.  V.  29  (alsocited  in  KB.  xxvi.  16); 
99s.  X.  4.  8.  The  sense  of  tryaryamd  is 
doubtful. 

* RV.  viii.  70.  5,  6 (also  cited  in  KB.  xxv.  6)  ; 
99s.  X.  4.  9. 


xxii.  4 — ] The  Soma  Sacrijice  [470 

a hundred  earths  also  ’ ; the  third  day  is  the  end ; having  gone  to  the  end, 
he  repeats  (as  it  were) ; for  hence  whitherward  should  he  go  1 ‘0  Indra,  as 
many  as  thou  ’ is  the  antistrophe ; ® there  is  repetition  in  ‘ Day  by  day  would 
I obey  the  mighty ' ; the  third  day  is  the  end ; having  gone  to  the  end,  he 
repeats  as  it  were,  for  hence  whitherward  should  he  go  1 ‘0  Indra, 

threefold  protection  ’ is  the  Pragatha  of  the  Saman,^  containing  in  ‘ three- 
fold ’ (the  word)  ‘ three  ’ ; this  is  a symbol  of  the  third  day.  ‘ I was  the 
first  lord  of  wealth’  is  (the  hymn)  to  Indra;®  in  ‘I’  and  ‘I’  it  has  the 
same  beginning ; just  as  that  which  has  the  same  ending,  so  that  which  has 
the  same  beginning  is  a symbol  of  the  end.  In  the  Tristubh  (hymn),  ‘ He 
w'ho  is  bom  the  first,  the  wise,’  he  inserts  a Nivid.®  That  hymn  is  the  body 
of  Indra.  ‘ Placing  in  it  a Nivid,  Grtsamada  Bhargava  ^ went  to  the  dear 
abode  of  Indra  ’ (they  say).  He  goes  to  the  dear  abode  of  Indra,  he  conquers 
the  other  world,  who  places  a Nivid  in  this  hymn.  It  contains  a symibol 
of  ending  in  the  reference  to  what  has  been  ; ‘ He  who  in  secret  hath 
depressed  the  hostile  colour’  is  about  what  has  been  as  it  were.  It  has  the 
same  ending ; this  is  a second  symbol  of  the  end. 

xxii.  5.  ‘ Towards  thee,  O god  Savitr  ’ is  the  antistrophe,^  containing  the 
word  ‘ towards  ’.  They  say  ‘ In  that  the  third  day  is  the  end,  then  why 
has  the  antistrophe  (the  word)  “ towards  ” ? ’ ‘ By  this  day  the  gods  went 

to  the  world  of  heaven ; desiring  towards  it  they'^  went ; therefore  (it  has 
“ towai’ds  ”)  ’ he  should  reply.  ‘ Hitherward  the  god  Savitr  with  the  golden  ’ 
and  ‘ Rich  in  ghee,  encompassing  the  worlds  ’ are  (two  triplets  ^)  containing 
(the  word)  ‘ ghee  ’ ; the  explanation  of  these  has  been  given.  ‘ Born,  without 
steed,  without  reins,  worthy  of  praise  ’ is  (the  hymn)  to  the  Rbhus ; ® there  is 
the  word  ‘ with  three  wheels  ’ in  ‘ The  chariot  of  three  wheels  circleth  round 
the  atmosphere  ’ ; this  is  a symbol  of  the  third  day'^.  ‘ Those  who  from  afar 
would  assume  kinship  ’ is  (the  hymn)  to  the  All-gods ; * (it  contains  the 
word)  ‘ from  afar  ’ ; from  afar  is  the  end ; the  third  day  is  the  end  ; in  the 
end  he  places  the  end.  These  hymns  end  in  half-verses,  some  in  Padas, 
some  in  half-Padas ; this  ends  with  a third  of  a Pada ; this  is  a symbol  of 
the  third  day.  ‘ To  Vai^vanara  the  praise,  increasing  holy  order’  is  (the 


3 RV.  vi.  32.  18,  19;  x.  4.  9. 

^ RV.'vi.  46.  9;  99S.  x.  4.  10. 

® RV.  X.  48  (also  cited  in  KB.  xxvi.  16)  ; 99^- 
X.  4.  1 1. 

* RV.  ii.  12  (already  cited  in  KB.  xxi.  4); 

99s.  X.  4.  11. 

’ M’s  reading  JBdWiraua/^ and  so  the  Anand.ed. 

* RV.  i.  24.  3-5  (already  cited  in  KB.  viii.  1)  ; 

99s.  X.  4.  13. 


^ RV.  vi.  71  (.already  cited  in  KB.  viii.  7 ; xx. 
4 ; xxi.  3)  and  70  (already  in  xxi.  3).  The 
whole  hymn  is  not  meant,  but  only  three 
verses  as  in  99®-  ***  each  case. 

But  ‘ hymn  ’ is  regularly  applied  to  such 
ca.ses  in  the  Brahmanas. 

^ RV.  iv.  36  (already  in  KB.  xxi.  2)  ; 99®- 
4.  14. 

* 11 V.  X.  63;  99s.  X.  4.  14. 


471] 


[ — xxii.  7 


The  Prsthya  Sadaha 

liymn)  to  Vai9vanara,®  containing  (the  word)  ‘gliee'  in  ‘ Like  pure  ghee  to 
Agni  we  accord  ’ ; the  explanation  of  this  has  been  given.  ‘ Rich  in  showers, 
the  Maruts,  of  daring  might’  is  (the  hymn)  to  the  Maruts;®  in  ‘Rich  in 
showers’  there  is  repetition;  the  third  day  is  the  end;  having  gone  to  the 
end,  lie  repeats  as  it  were,  for  hence  whitherward  should  he  go  ? ‘ Thou 

O Agni,  the  first  Angiras,  the  Rsi,’  is  (the  hymn)  to  Jatavedas;'^  it  has  the 
same  beginning  in  ‘thou’  and  ‘thou’;  just  as  that  which  has  the  same 
ending,  so  that  which  has  the  same  beginning  is  a symbol  of  the  end. 
Yonder  world  with  the  third  day  they  obtain,  the  Jagati  metre,  the  Sapta- 
da^a  Stoma,  the  Vairupa  Saman,  the  western  quarter,  the  rains  of  the 
seasons,  the  Adityas  the  gods,  Varuna,  born  of  the  gods,  the  overlord. 

xxii.  6.  The  third  day  is  the  end  ; the  gods  having  gone  to  the  end  desired 
the  fourth  day ; therefore  it  contains  (the  word)  ‘ desire  ’ ; having  sacrificed 
they  found  it;  therefore  it  contains  (the  word)  ‘yoke’.  The}”^  say  ‘Since 
the  third  day  is  the  end,  then  why  on  the  fourth  day  does  he  insert 
the  sound  oV  The  fourth  daj'  is  the  abode  of  speech;  the  Viraj  is 
food ; the  sound  o is  food ; verily  thus  he  places  food  in  the  sacrifice  and 
in  the  sacrificers.  Moreover  by  the  third  day  is  speech  obtained ; verily 
thus  on  the  fourth  day  he  expands  it ; this  is  as  when  one  expands  heated 
metal ; ’ this  (serves)  to  expand  speech.  It  has  the  following  .symbols  in 
its  verses,  (the  word)  ‘ruling’,  (the  word)  ‘self-ruling’,  (the  woi’d)  ‘ Viraj  ’, 
(the  word)  ‘ born  ’,  (the  word)  ‘ aid  ’,  (the  word)  ‘ delight  ’,  (the  word)  ‘ around  ’, 
(the  word)  ‘ towards  ’,  (the  word)  ‘ up  to  ’.  ‘ With  offerings  for  ourselves 

Agni  ’ is  the  Ajya  ^ by  Vimada.  By  means  of  Vimada(’s  hymn)  the  gods 
confused®  the  Asuras;  in  that  (the  hymn  of)  Vimada  is  recited  both  in 
the  middle  and  in  the  recitations  of  the  Hotrakas,  from  each  limb  the 
sacrificers  expel  in  confusion  evil.  It  contains  (the  word)  ‘ born  ’ in  ‘ Agni 
brought  to  birth  by  Atharvan’;  this  is  a symbol  of  this  day. 

xxii.  7.  They  make  up  ten  Jagati  verses,  for  this  set  of  three  days  has 
the  Jagati  at  the  morning  pressing.  They  are  twenty  Gayatris,  the 
Gayatri  bears  the  morning  pressing ; thus  he  departs  not  from  the  symbol 
of  the  morning  pressing.  So  in  the  transposed  form.  Taking  out  that, 
‘ Agni  men  with  praise  from  the  fire  sticks  ’ is  used  in  the  conjunct  form.^ 
The  Ajya  is  in  Viraj  metre;  the  Pr-stha  is  in  Vii-aj  ; that  is  accordant. 


® RV.  iii.  2 (already  cited  in  KB.  xix.  9)  ; 

X.  4.  15. 

® RV.  ii.  34  (already  cited  in  KB.  xxi.  4}  ; 

99s.  X.  4.  15. 

’ RV.  i.  31  ; 99s.  X.  4.  15. 

* Presumably  yathdyas  is  to  be  read,  but 
yathayas  is  also  possible. 


2 RV.  X.  21  ; 99s.  X.  5.  2.  Cf.  AB.  v.  4,  5. 

® vimadan  of  OoBLK  is  perhaps  a mere  error ; 
it  is  found  as  vimadas  in  the  Anand  ed., 
possibly  an  error  for  vimedus. 
xxii.  7.  * RV.  vii.  1 (also  cited  in  KB.  xxv.  11 ; 
xxvii.  1)  ; 99®-  2. 


[472 


xxii.  7 — ] 


The  Soma  Sacrifice 


The  Ajya  is  by  Vasistha;  the  Prstha  is  by  Vasistha;  that  is  accordant. 
It  contains  (the  word)  ‘ born  ’ in  ‘ By  the  movements  of  the  hands  they 
have  made  the  famed  one  to  be  born  ’ ; this  is  a symbol  of  this  day.  The 
Prauga^  is  in  Anustubh  verses;  the  fourth  day  is  connected  with  the 
Anustubh  ; verily  thus  he  makes  it  to  succeed  with  its  own  metre.  With 
‘Thee  with  the  sacrifices  we  invoke’,  which  contains  the  word  ‘sacrifice’, 
he  begins  the  Marutvatlya ; ® the  sacrifice  has  to  be  taken  up  again  on  the 
fourth  day ; verily  thus  he  takes  up  again  the  sacrifice.  ‘ Hear  our  call, 
O Indra,  harm  us  not  ’ is  the  Marutvatiya.^  These  Tristubh  verses  have 
a Viraj  tinge ; they  are  employed  here,  for  they  are  endowed  with  the 
symbol  of  the  day.  ‘ O Indra,  with  the  Maruts  here  drink  the  Soma  ’ 
is  (a  triplet)  in  normal  Tristubh  ® and  supports  the  pressing ; these  in  normal 
Tristubh  that  support  the  pressing  do  not  depart  from  the  midday 
(pressing).  Indra  is  connected  with  the  Tristubh  and  Indra  has  his  abode 
in  the  midday  pressing ; in  that  these  in  normal  Tristubh  which  support 
the  pressing  do  not  depart  from  the  midday  (pressing)  even  with  transposed 
metres,  (it  is  because  he  thinks)  ‘ Indra  is  connected  with  the  Tristubh ; 
let  me  not  cause  Indra  to  depart  from  his  own  abode.’  ‘ When  born  the  gods 
did  adorn  thee  ’ contains  (the  word)  ‘ born  ’ ; this  is  a symbol  of  this 
day.  ‘ Him  the  cunning  I invoke  ’ is  the  Marutvatlya ; ® it  is  in  Gayatri,  for 
this  set  of  three  days  has  the  Gayatri  at  the  midday  pressing. 

xxii.  8.  Then  (they  ask)  ‘ Should  he  utter  the  sound  o here  or  here  ? ’ 
The  sound  o is  intended  for  the  strophe  and  the  antistrophe  and  for 
(the  verses)  commencing  litanies.  That  he  should  not  trouble  about ; the 
strophe  is  the  body,  the  antistrophe  offspring,  the  Viraj  food,  the  sound 
o food ; verily  he  places  food  in  the  body  and  in  offspring.  ‘ The  sound 
0 as  connected  with  the  Anustubh  should  he  utter  ’ some  say ; the  fourth 
day  is  connected  with  the  Anustubh ; verily  thus  he  makes  it  successful 
with  its  own  metre.^  ‘The  sound  o as  connected  with  the  Viraj  should 
he  utter’  is  the  rule;  the  Viraj  is  food,  the  sound  o food;  verily  thus  he 
places  food  in  the  body  and  in  offspring.  At  the  middle  Pada  should 
he  utter  o ; the  first  Pada  is  the  body,  the  last  offspring,  the  middle  Pada 
the  middle,  in  the  middle  of  the  body  is  food  placed ; it  is  as  when  one 
eats  food,  swallowing  it  piece  by  piece.  ‘ Indra  to  the  divine  service  ’ is  the 
Pragatha  of  the  Saman,^  by  which  Indra  is  attained;  by  it  the  gods 


' 99s.  X.  5.  3,  4. 

> RV.  viii.  68.  10-12;  99S.  x.  5.  6. 

* RV.  ii.  11  ; 99s.  X.  6.  8. 

6 KV.  iii.  51.  7-9  ; 99S.  x.  6.  8. 

' RV.  viii.  76.  1-3;  99S.  x.  5.  8. 

* The  phrase  vairdjanyuTikha  occurs  in  9?S.  xii. 

13.  4.  For  the  mode  see  x.  5.  23  with 


Anartiya’s  comm.  The  0 is  repeated 
twelve  times  after  the  second  syllable  of 
the  middle  Pada,  the  vowel  of  which  it 
absorbs,  every  fourth  being  Pluti.  Cf. 
AB.  V.  3. 


2 RV.  viii  3.  5 and  6 ; 99S.  x.  6.  18. 


473] 


[ XX II.  9 


The  Prsthya  Sadaha 

attained  all  attainments ; verily  thus  also  the  sacrificers  by  it  attain  all 
attainments.  ‘Where  is  Indra  famed,  in  what  to-day?’  are  the  ‘Where 
famed  ’ verses ; ® they  ai'e  Viraj  or  Anustubh ; they  are  employed  here, 
for  they  are  endowed  with  the  symbol  of  the  day.  ‘ Of  thee,  the  warrior, 
the  bull, self-ruling’  is  in  normal  Tristubh  * and  supports  the  pressing  ; the 
explanation  of  this  has  been  given;  it  contains  in  ‘self-ruling’  (the  word) 
‘self-ruling’;  containing  ‘ self-ruling  ’ is  a symbol  of  this  (day).  ‘Him  of 
you,  ever  enduring’  is  the  Niskevalya,®  containing  (the  word)  ‘hither’  in 
‘In  all  speech  outstretched  hither’;  that  which  contains  (the  word) 

‘ hither  ’ is  a symbol  of  the  fourth  day  as  introductory,  for  the  fourth  day 
is  a second  introduction ; it  is  in  Gayatrl,  for  this  set  of  thi*ee  days  has  the 
GiiyatrT  at  the  midday  pressing. 

xxii.  9.  ‘ The  golden  handed  for  aid  ’ is  the  antistrophe,*  containing  (the 
word)  ‘ aid  ’ ; it  has  (the  word)  ‘ aid  ’ in  ‘ for  aid  ’ ; containing  (the  word) 
‘ aid  ’ is  a symbol  of  this  (day).  ‘ Let  the  god  Savitr  with  fair  jewels 
come  hither’,  ‘Forward  the  sky  and  earth  with  sacrifices,  with  homage’, 
‘ Forward  to  the  Rbhus  like  a messenger  shall  I speed  my  speech  ’,^  and 
‘Forward  the  bright,  the  divine,  hymn’  (are  used);  either  ‘hither’  or 
‘ forward  ’ is  a symbol  of  introduction ; therefore  on  the  fourth  day  the 
hymns  are  recited  containing  (the  words)  ‘ hither  ’ and  ‘ forward  ’,  for  the 
fourth  day  is  a second  introduction.  Verses  of  two  Padas  are  recited; 
by  having  two  feet  one  is  able  to  ascend  ; this  is  a symbol  of  ascent ; it  is 
as  if  one  having  advanced  should  rest  in  the  vicinity  of  the  world  of 
heaven.  ‘ Praise  of  the  ruling,  the  Asura’  is  (the  hymn)  to  Vai9vanara^ 
containing  (the  word)  ‘ruling’  in  ‘of  the  ruling’;  containing  (the  word) 
‘ ruling  ’ is  a symbol  of  this  (day).  ‘ Who  are  these  men  revealed  together  ? ’ 
is  (the  hymn)  to  the  Maruts ; the  explanation  of  this  is  that  of  the  (hymn)  * 
‘Forward  the  bright.’  ‘For  you  I hail  the  glorious,  the  effulgent’  is 
(the  hymn)  to  Jatavedas;®  the  explanation  of  this  is  that  of  the  Marut- 
vatiya.  ‘ Let  the  strong  go  forward,  the  flames  with  might  ’ are  three 
additional  verses  ® in  the  conjunct  form.  ‘ Hither  for  aid  we  come  to  the 
brilliant,  the  dread  ’ contains  (the  word)  ‘ hither  ’ ; that  which  contains 
(the  word)  ‘ hither  ’ is  a symbol  of  this  fourth  day  as  inti'oductory,  for 
the  fourth  day  is  a second  introduction.  ‘ I praise  him  of  valiant  might 
like  the  bright  one  ’ is  (the  hymn)  to  Jatavedas ; containing  (the  word) 

s RV.  X.  22  ; 99S.  x.  b.  20.  s rv.  vii.  6 ; 99S.  x 5.  24. 

‘ RV.  iii.  46  ; 99®-  ^6  > pra^uknya  is  vii.  34  ;n.  2)  ; 99®- 

5 RV.  viii.  92.  7-9  ; 99S.  x.  5.  20.  x.  5.  24. 

1 RV.  i.  22.  5-7  (also  cited  in  KB.  xxvi.  13  ; ^ RV.  ii.  4 : 99®* 

99®-  5-  22.  6 RV.  iii.  26.  4-6.  The  reading  of  LoK  and 

- RV.  vii.  45  ; vi.  53 ; iv.  33  ; and  vii.  34  ; Anand.  ed.  samulha  cannot  be  supported. 

99s.  X.  5.  23.  7 RV.  X.  122. 

60  [“  o-s-  25] 


[474 


xxii.  9 — ] The  Soma  Sacrifice 

‘ hither  ’ in  ‘ Clothed  in  ghee  further  the  way  for  the  prayer  hither  ’ ; ® that 
which  contains  (the  word)  ‘hither’  is  a symbol  of  the  fourth  day  as 
introductory,  for  the  fourth  day  is  a second  introduction.  Having  per- 
formed the  litanies,  having  crept  along,  they  perform  the  Soda^in ; all 
this  (universe)  is  sixteenfold ; verily  (it  serves)  to  obtain  all  this.  Food 
with  the  fourth  day  they  obtain,  the  Anustubh  metre,  the  Ekavih^a 
Stoma,  the  Vairaja  Saman,  the  northern  quarter,  the  autumn  of  seasons, 
the  Sadhya  and  the  Ajya  gods,®  Brhaspati  and  the  moon,  born  of  the 
gods,^®  the  overlords. 


ADHYAYA  XXIII 

The  Soma  Sacrifice  {continued). 

The  Prsthya  Sadaha  {continued). 

xxiii.  1.  The  fifth  day  is  cattle;  the  basis  by  Tanva  is  the  Pankti,  the 
Pankti  is  cattle,  (they  say).  It  has  the  following  symbols  in  its  verses: 
(the  word)  ‘ bull  ’,  (the  word)  ‘ cow  ’,  (the  word)  ‘ milk  ’,  (the  word)  ‘ ghee  ’, 
(the  words)  ‘ be  drunk  ’,  (the  word)  ‘ wealth  ’,  (the  word)  ‘ strong  ’,  having  an 
addition.  ‘ This  guest  of  yours,  waking  at  dawn  ’,  is  the  Ajya,^  containing 
(the  word)  ‘wealth’  in  ‘wealths’  in  ‘Wealths,  O son  of  strength,  among 
mortals’;  containing  (the  word)  ‘wealth’  is  a symbol  of  this  (day);  it 
has  an  addition ; this  is  a symbol  of  the  Pankti ; it  is  in  Jagati,  for  this 
set  of  three  days  has  the  morning  pressing  in  Jagati.  So  in  the  transposed 
form.  Having  taken  out  this,  ‘ Him  I deem  Agni  who  is  bright  ’ is  used 
in  the  conjunct  form.®  It  is  in  Pankti ; the  fifth  day  is  the  Pankti ; these 
are  the  fifth  day.  ‘ To  whom  the  cows  go  home  ’ (it  contains) ; containing 
(the  word)  ‘cow’  is  a symbol  of  this  (day).  The  Praiiga  is  in  Brhati;® 
the  fifth  day  is  cattle ; cattle  are  connected  with  the  Brhati ; verily  (it 
serves)  to  obtain  cattle.  The  strophe  of  the  Marutvatiya  * has  (the  word) 
‘ of  the  five  peoples  ’ in  ‘ When  with  the  folk  of  the  five  peoples  ’ ; this  is 
a symbol  of  the  fifth  day.  ‘ Thus  in  the  Soma,  in  the  drink  ’ is  in  Pankti  ° 
and  contains  (the  words)  ‘ be  drunk  ’ ; the  explanation  of  this  has  been  given. 
‘ Thou  art  the  helper  of  him  who  poureth  offering,  with  the  strew  spread  ’ 

® RV.  X.  122.  2 c.  below  KB.  xxvili.  1,  n.  3. 

® For  these  deities  (clearly  b.ssed  on  Sfidhyas)  * RV.  vi.  16  (also  cited  in  KB.  xxiii.  3)  ; ^9*^' 
cf.  9B.  xiii.  4.  2.  1C  ; L^vi,  La  doctrine  du  x.  6.  2.  Cf.  AB.  v.  C. 

sacrifice,  p.  62.  “ RV.  v.  6 ; 99^*  2-4. 

10  derajd(e  is  curious  as  seems  necessary  : * For  its  compo.sition  see  99®- ii- ^ 
it  may  be  neuter,  but  this  is  hardly  * RV.  viii.  63.  7-9 ; 99®  ®- 

likely;  an  error  is  probable  enough.  Cf.  ® RV.  i.  80  ; 99®-  *- 


475] 


[ — xxlii.  2 


The  Frsthi/a  Sadaha 


are  verses  of  six  Padas ; the  year  has  six  seasons ; verily  (they  serve)  to 
obtain  the  year.  ‘ They  are  to  be  recited  as  Gayatrl  verses  Kausitaki 
used  to  say ; the  reciting  as  Gayatri  makes  full  completion ; ® in  that 
with  each  set  of  eight  syllables  he  says  the  Pranava,  that  is  the  Gayatrl 
form.  ‘ Indra  with  the  Maruts,  the  bull,  for  joy  ’ is  in  normal  Tri.stubh 
and  supports  the  pressing.'^  The  explanation  of  this  has  been  given.  It 
contains  (the  word)  ‘ bull  ’ in  ‘ The  bull,  for  joy  ’ ; this  is  a symbol  of  this 
day.  ‘ He  by  whom  this  ’ is  the  Marutvatiya ; ® it  is  in  Gfiyatri,  for  this 
set  of  three  days  has  the  Gayatrl  at  the  midday  pressing. 

xxiii.  2.  The  Mahanamnis^  are  the  Prstha;  by  the  Mahanamnis  Indra  slew 
Vrtra;  him  having  slain  Vrtra  the  gods  met  as  he  went;  before  they  had 
retreated  aw'ay  from  him  and  stood  in  terror.  Him  Prajapati  asked,  ‘ Hast 
thou  been  able  to  slay?’  ‘Yes,  yes’  he  replied,  without  mention  (of  his 
name),  for  Prajapati  is  he  whose  (name)  is  not  mentioned ; this  is  a symbol 
of  Prajapati.  Him  Agni  asked,  ‘Hast  thou  been  able  to  slay?’  ‘Yes, 
O Agni  ’ he  replied.  Him  his  own  greatness  asked,  ‘ Hast  thou  been  able 
to  slay  ? ’ Before  it  had  retreated  from  him  and  stood  in  terror.  ‘ Yes, 
O Indra  ’ he  replied.  Him  Piisan  asked,  ‘ Hast  thou  been  able  to  slay  ? ’ 
‘Yes,  O Pusan’  he  replied.  Him  the  All-gods  asked,  ‘Hast  thou  been 
able  to  slay  ? ’ ‘ Yes,  O All-gods’  he  replied.  These  five  Padas  are  recited 

as  ‘ mortar  ’ ; it  is  the  boundary  of  the  Rc  ; they  are  the  strong  ones  ; by 
them  Indra  had  strength  to  slay  Vrtra;  in  that  by  them  he  had  strength 
to  slay  Vrtra,  therefore  are  they  the  strong  ones,  for  they  are  strengths. 
‘ To  him  athirst  ’,  ‘ Who  is  most  wealthy,  O wealthy  one  ’ and  ‘ Him  for 
you  who  injureth  not  ’ are  three  sets  of  three  verses  he  makes  as  tenth 
the  Brhatl^  ‘To  him,  to  him  of  the  drink.’  ‘Yea,  thou  art  the  powerful’ 
is,  however,  the  rule,*  having  the  same  utterance  as  the  ‘ mortar  ’ (verses) ; 
so  it  becomes  equal  with  or  even  superior  to  the  strophe.  ‘ Whether, 
O Indra,  among  the  tribes  of  Nahus  ’ is  the  Pragatha  of  the  Saman ; ® ‘ Or 
of  the  five  folks  ’ contains  (the  word)  ‘ five  ’ ; this  is  a symbol  of  the  fifth 
day.  It  contains  (the  words)  ‘ be  drunk  ’ in  ‘ Indra  hath  waxed  to  be 
drunk  ’ ; it  is  in  Pankti ; the  explanation  of  this  has  been  given.  ‘ Thou 
hast  furthered  our  prayer  in  the  overcoming  of  Vrtra  ’ are  verses  of  six 
Padas ; ® the  explanation  of  them  has  been  given.  ‘ Thou  hast  become  the 


5 M’s  reading  atisamrddham  is  good  sense  but 
is  probably  a gloss. 

7 RV.  iii.  47  ; 6.  9. 

8 RV.  viii.  76.  4-6  ; x.  6.  9. 

1 AA.  iv  ; X.  6.  10-13.  Cf.  AB.  v.  7. 

The  KB.  version  of  the  Purisapadas 
seems  to  have  differed  from  AA.  by 
omitting  that  to  Visnu;  cf.  BD.  viii.  102; 


Scheftelowitz,  ZDMG.  lix.  423,  424. 

’ RV.  vi.  42.  1-3  (also  cited  in  KB.  xxviii.  7)  ; 

44.  1-3  ; and  44.  4-6  ; 99s.  x.  6.  14. 

8 RV.  vi.  42.  4 ; 99S.  x.  6.  14. 

< RV.  viii.  92.  28 ; 99S.  x.  6.  14  {Ui  va 
simply). 

5 RV.  vi.  46.  7,  8 ; 99S.  x.  6.  15. 

6 RV.  viii.  37 ; 99S.  x.  6.  16. 


xxiii.  2 — j 


[476 


The  Soma  Sacrijice 

only  wealth-lord  of  wealth  ’ is  in  normal  Tristubh  ’’  and  supports  the 
pressing ; the  explanation  of  this  has  been  given.  In  ‘ wealth-lord  of 
wealth  ’ it  contains  (the  word)  ‘ wealth  ’ ; containing  (the  word)  ‘ wealth  ’ 
is  a symbol  of  this  (day) ; it  contains  an  addition ; this  is  a symbol  of  the 
Pankti.  ‘Him  Indra  we  strengthen’  is  the  Niskevalya®  containing  (the 
word)  ‘ bull  ’ in  ‘ May  he  become  a strong  bull  ’ ; this  is  a symbol  of  this 
day.  It  is  in  Gayatri,  for  this  set  of  three  days  has  the  Gayatrl  at  the 
midday  pressing. 

xxiii.  3.  ‘ That  desirable  of  Savitr  ’ is  the  antistrophe  ^ by  Vi9vamitra,  to 
secure  variety  of  the  Prsth}^as.  ‘ Strengthening  by  their  thought  ’ ^ contains 
(the  word)  ‘ strength  ’ ; this  is  a symbol  of  this  day.  ‘ Up  the  god  Savitr  of 
the  home’  is  (the  hymn)  to  Savitr,®  containing  (the  word)  ‘cattle’  in 
‘ prosperity  ’ in  ‘ Prosperity  to-day,  O Savitr,  prosperity  also  to-morrow  ’ ; 
containing  (the  word)  ‘cattle’  is  a symbol  of  this  (day).  ‘The  great  ones, 
sky  and  earth,  here  the  eldest  ’ is  (the  hymn)  to  sky  and  earth,^  containing 
(the  word)  ‘ cattle  ’ in  ‘ steer  ’ in  ‘ Rousing  the  steer,  in  far-reaching  courses  ’ ; 
containing  (the  word)  ‘ cattle  ’ is  a symbol  of  this  day.  ‘ To  us  Rbhu, 
Vibhvan,  Vaja,  Indra’  is  (the  hymn)  to  the  Rbhus,®  containing  (the  word) 
‘ cattle  ’ in  ‘ possessing  cows  ’ in  ‘ Who  that  which  possesseth  cows,  strength, 
of  good  heroes  ’ ; containing  (the  word)  ‘ cattle  ’ is  a symbol  of  this  (day). 
‘ Who  now,  O Mitra  and  Varuna,  pious  one  ’ is  (the  hymn)  for  the  All-gods,® 
containing  (the  word)  ‘ cattle  ’ in  ‘ for  bestowing  of  cattle  ’ in  ‘ To  the  pious 
strength  as  it  were  for  the  bestowing  of  cattle  ’ ; containing  (the  word) 
‘ cattle  ’ is  a symbol  of  this  (day).  It  contains  an  addition ; this  is  a symbol 
of  the  Pankti.  ‘ The  swelling  oblation,  unaging,  in  the  finder  of  light  ’ is 
(the  hymn)  to  Vai9vanara  ; ‘ swelling  ’ is  a symbol  of  the  fifth  day.  ‘ Even 
to  the  wise  let  it  be  a wondrous  thing’  is  (the  hymn)  to  the  Maruts,® 
containing  (the  word)  ‘ cattle  ’ in  ‘ cow  ’ in  ‘ That  owneth  the  common  name 
of  cow’;  containing  (the  word)  ‘cattle’  is  a symbol  of  this  (day).  ‘ Agni 
is  the  Hotr,  the  householder,  the  king’  is  (the  hymn)  to  Jatavedas,®  con- 
taining (the  word)  ‘ strength  ’ in  ‘ Help  us,  O bountiful  one,  in  the  winning 
of  strength  ’ ; this  is  a symbol  of  this  day.  It  contains  an  addition ; this  is 
a symbol  of  the  Pankti.  So  in  the  transposed  form.  In  the  conjunct  form, 
‘ The  head  of  the  sky,  the  messenger  of  the  earth  ’ is  (the  hymn)  to 


''  RV.  vi.  31  (also  cited  in  KB.  xxv.  8)  ; 99®- 
.X.  6.  16. 

« RV.  viii.  93.  7-9  ; 99S.  x.  6.  16. 

> RV.  iii.  62  10-12 ; 99S.  x.  6.  18.  Cf.  AB. 

V.  8. 

5 RV.  iii.  62.  12  c. 

3 RV.  vi.  71.  1-6  ; 99S.  x.  6.  18. 


■'  RV.  iv.  66.  1-1  ; seo  99^* 

6 RV.  iv.  31  ; 99s.  X.  6.  18. 

« RV.  V.  11  ; 99s.  X.  6.  IS. 

’ RV.  X.  88  ; 99s.  X.  6.  12. 
s RV.  vi.  66  ; 99s.  X.  6.  19. 

9 AV.  vi.  15.  18-15;  99S.  x.  6.  19. 


477] 


[ — xxlii.  4 


The  Prsthya  Sadaha 


Vai^vanara  ; in  ‘ The  navel  of  the  sacrifices,  the  seat  of  wealth  ’ it  contains 
(the  word)  ‘ wealth  containing  (the  word)  ‘ wealth  ’ is  a symbol  of  the  (day). 
‘ Hither  the  Rudras  with  Indra  in  unison  ’ is  (the  hymn)  to  the  Maruts,” 
containing  (the  word)  ‘ cattle  ’ in  ‘ having  cars  and  having  heroes’  in  ‘Having 
cows,  having  horses,  having  cars,  and  of  good  heroes  ’ ; containing  (the  word) 
‘cattle’  is  a symbol  of  this  day.  ‘This  guest  of  yours  waking  at  dawn’  is 
(the  hymn)  to  Jiitavedas  ; the  explanation  of  this  has  been  given.  Cattle 
with  the  fifth  day  they  obtain,  the  Pankti  metre,  the  Trinava  Stoma,  the 
Qakvara  Saman,  the  zenith  quarter,  the  winter  of  seasons,  the  Maruts  the 
gods,  Rudra,  born  of  the  gods,  the  overlord. 

xxiii.  4.  The  fifth  day  is  cattle  ; the  sixth  day  is  man  ; Prajapati  is  man, 
being  before  all  this  (universe).  Prajapati  is  beyond  the  normal  metres ; 
this  is  a S3’mbol  of  Prajapati.  An  Asura  woman  approached^^  Indra  making 
nmiskas  at  ever\'  joint;  Indra,  desirous  of  subduing  her,  at  everj^^  joint  made 
(^epas  ; Indra  indeed  is  Pamcchepa  (‘  having  in  joints  ^epas  ’) ; all  does  Indra 
seek  to  conquer.  With  her  he  had  union ; with  him  was  she  angiy  ^ with 
the  cunning  of  the  Asuras ; he  saw  these  (verses)  with  repeated  Padas  ; with 
them  from  every  limb,  from  every  joint,  from  all  evil  was  he  set  free.  In  that 
the  Parucchepa  (text)  is  recited,  in  the  middle  and  in  the  recitations  of  the 
Hotrakas,  the  sacrificers  are  set  free  from  every  limb,  from  eveiy  joint, 
from  all  evil.  Placing  first  the  normal  offering  verses,  they  use  the  (verses) 
of  Parucchepa  as  offering  verses ; in  that  on  this  day  they  do  not  say  vasat 
with  them,  thereby  are  they  left  out ; in  that  they  do  not  omit  ® them,  (it  is 
because  they  think)  ‘ Let  us  not  omit  the  unfailing  part  of  the  sacrifice, 
what  is  dear  to  the  gods.’  Having  performed  first  the  normal  seasonal  offering 
(verses),  they  use  (verses)  of  Grtsamada  as  offering  verses^;  in  that  on  this 
da}’’  they  do  not  say  vasat  with  them,  thereby  are  they  left  out ; in  that  they 
do  not  omit  them,  (it  is  because  they  think)  ‘ Let  us  not  omit  the  unfailing 
part  of  the  sacrifice,  what  is  dear  to  the  gods.’  Thereby  they  become  above 
the  normal  metre ; thus  with  (verses)  of  seven  Padas  they  perform  the 
vasat  call.  Now  as  to  this  Kausitaki  used  to  saj’^,®  ‘The  metres  with  the 


>0  KV.  vi.  7 ; x.  6.  26. 

RV.  V.  57  (already  cited  in  KB.  xx.  4)  ; 
99s.  X.  6.  20. 

RV.  vi.  15  (also  cited  in  KB.  xxiii.  1)  ; 
vv.  1-9  are  meant ; see  9?S.  x.  6.  20. 

M has  urdkvam. 

1 For  the  pratyutkramata  of  BLK  and  the 
Anand.  ed.  cf.  in  KB.  xxii.  6 the  v.  1. 
vimadan  of  the  same  MSS.  and  Oo.  For 
the  story  here  cf.  AB.  v.  10,  11. 

’ ahpidt  is  very  uncertain  in  sense  ; possibly 
‘charmed  him’  may  be  meant.  The 


Anand.  ed.  has  arhandt,  which  is  non- 
sense. 

5 The  MSS.  and  the  comm,  recognize  here 
ndntarayanti  only.  The  verses  for  the 
different  priests  are  given  in  99®- 
2-6.  BK  and  the  Anand.  ed.  have 
utsr^vd. 

* I.  e.  RV.  ii.  36  and  37  give  the  offering 
verses  for  the  offerings  after  the  Praisas  ; 
see  99®- 

® It  is  clear  from  KB.  xxiii.  5 that  the  rule  of 
Kausitaki  is  rejected. 


xxiii.  4— ] The  Soma  Sacrifice  [478 

Viraj  as  the  eighth  guard  him  who  yonder  gives  heat.  That  concord  they 
disturb  who  use  (verses)  over  the  normal  metre  as  offering  verses. 

xxiii.  5.  Therefore  assuredly  they  should  use  (the  verses)  of  the  one-day 
rite  as  offering  verses,  to  prevent  disturbance  of  the  path  that  leads  to  the 
gods.’  As  to  this  Anicin  Mauna  asked  the  Jabala  householders,  having  glided 
up  to  them  when  they  were  performing  a sacrificial  session,  ‘ Have  ye 
departed  from  the  day,  are  ye  Parucchepas  ? ’ ^ Then  were  they  silent ; then 
from  the  north  half  of  the  Sadas  Citra  Gau^rayani,  or  Gau9ra,  made  reply, 
‘We  have  not  indeed  left  the  day;  we  are  not  Parucchepas;  in  our  litany 
the  Parucchepa  has  already  been  added  in  the  day^  (rite);  with  (the  verses) 
for  the  one-day  (rite)  have  we  sacrificed ; therefore  we  have  not  departed 
from  the  day.’  One  after  another  should  they  say  the  offering  verses;  the 
sixth  day  is  an  abode  of  the  gods ; if  on  that  day  the  Hotr  alone  should 
say  vasat,  the  Hotr  would  commingle  the  abode  of  the  gods  of  the  Adhvaryu 
and  the  householder.®  A race  they  run  for  the  world  of  heaven  by  the 
sixth  day ; he  who  completes  it  without  drawing  in  breath  wins  the  world 
of  heaven  ; but,  if  he  should  draw  in  breath,  let  him  ever  and  again  pushing 
forward  * try  (to  complete  it). 

xxiii.  6.  ‘ He  is  born  in  the  ordinance  of  Manu  ’ is  the  Ajya,^  with  no 
deity  mentioned  by  name  in  ‘ he  ’ ; Prajapati  is  he  (whose  name  is)  not 
mentioned ; this  is  a symbol  of  Prajapati.  They  are  beyond  the  normal 
metres,  having  seven  Padas,  and  have  repeated  Padas ; in  that  it  is  this  day, 
they  are  thus.  He  should  not  draw  in  breath  between  the  Pada  and  the 
repeated  Pada ; the  Pada  is  the  body,  the  repeated  Pada  the  breaths ; if  one 
should  say  of  him  who  breathes  in  at  this  point,  ‘ He  has  separated  the  body 
from  the  breath ; he  will  not  live  ’,  so  would  it  be.  Therefore  he  should  not 
draw  in  breath  between  the  Pada  and  the  repeated  Pada.  The  Praiiga  is 
in  a metre  beyond  the  normal ; the  sixth  day  is  connected  with  a metre 
beyond  the  normal ; verily  thus  he  makes  it  successful  with  its  own  metre. 
‘ He  first  of  the  great  ’ is  the  strophe  of  the  Marutvatiya  ® ; in  ‘ he  ’ no  deity 
is  mentioned  by  name ; Prajapati  is  he  (whose  name  is)  not  mentioned ; 
this  is  a symbol  of  Prajapati.  ‘ The  chariot  which  thou,  O Indra,  for  the 


> ahnn  ’gala  must  be  read  to  make  sense.  The 
Anand.  ed.  has  papracchdnno  gala.  The 
sense  is  perhaps  literally  ‘ by  having 
fepas  at  the  joints’  ; a reference  to  the 
addition  of  verses  after  the  normal 
offering  verses.  Parucchepdt  in  M is  a bad 
correction,  like  tasmdd  vaikdhikibhih  just 
above. 

* na  miglit  be  read  as  in  BK.  and  as  suggested 
by  the  obvious  blunder  ^aalrcndhan  in 


BC  and  the  Anand.  ed.  which  has,  like 
OoC  {ahar  LBK),  'hndyallsvaikdh^ibhir. 
But  nah  (M,  Burnell  MS.)  seems  better. 

^ This  is  explained  by  99^.  x.  7.  9 and  10; 
cf.  AB.  V.  9. 

* pratlsdram  may  mean  ‘recurring’  to  the 
work  as  BR.  take  it. 

xxiii.  6.  ' RV.  i.  128;  cp.  99®-  which 

gives  in  2 and  3 the  Praiiga.  Cf.  AB.  v.  12. 

= RV.  viii.  63.  1-3 ; 99S.  x.  8.  5. 


479] 


[ — xxiil.  8 


The  Pr^thya  Sadaha 

winning  of  the  offering  ’ is  by  Parucchepa  ^ ; the  explanation  of  this  has  been 
given.  In  ‘ He  who  with  heroes  winneth  the  light  ’ there  is  a reference  to  the 
Maruts  in  ‘ with  heroes  ‘ He  who  strong  with  the  strong  in  one  dwelling  ’ 
is  in  normal  Tristubh  * and  supports  the  pressing ; the  explanation  of  this 
has  been  given.  There  is  repetition  in  ‘ Strong  with  the  strong  ’ ; the  sixth 
day  is  the  end ; having  gone  to  the  end,  he  repeats  as  it  were,  for  hence 
whitherward  should  he  go?  ‘0  Indra,  generous,  with  the  Maruts’  is  the 
Marutvatlya® ; it  is  in  Giiyatrl,  for  this  set  of  three  da}’s  has  the  Gayatri 
at  the  midday  pressing. 

xxiii.  7.  ‘ Rich  be  ours  in  joint  carouse  ’,  and  ‘ Rich  the  prai.ser  of  the 
rich’,  thus^  the  Varavantiya  is  impo.sed  on  the  foundation  of  the  Raivata. 
The  Saman  is  addressed  to  Agni,  with  verses  to  Indra  ; it  makes  a pairing, 
a symbol  of  generation.  ‘ Praise  naught  else  ’ is  the  Pragatha  of  the 
Saman  ^ ; in  ‘ O friends  ’ in  ‘ 0 friends,  come  not  to  harm  ’ it  is  the  symbol 
of  all;  the  sixth  day  is  the  symbol  of  all;  therefoi*e  in  ‘0  friends’  he 
refers  to  all.  ‘0  Indra.  come  to  us  from  afar’  is  by  Parucchepa®;  the 
explanation  of  this  has  been  given.  (It  contains)  ‘ from  afar  ’ ; from  afar 
is  the  end ; the  sixth  day  is  the  end ; he  places  the  end  in  the  end.  ‘ The 
greatnesses  of  this  great  one’  is  the  normal  Tristubh  support  of  the 
pressing  ^ ; the  explanation  of  this  has  been  given.  There  is  repetition  in 
‘ The  greatnesses  of  this  great  one  ’ ; the  sixth  day  is  the  end  ; having  gone 
to  the  end,  he  repeats  as  it  were,  for  hence  whitherward  should  he  go? 
‘ With  the  bay  steeds  to  our  pressed  (drink)  ’ is  the  Niskevalya.®  There  is 
repetition  in  ‘ Come,  O lord  of  the  draughts,  to  us  with  the  bay  steeds  ’ ; the 
sixth  day  is  the  end  ; having  gone  to  the  end,  he  repeats  as  it  were,  for 
hence  whitherward  should  he  go  ? It  is  in  Gayatri,  for  this  set  of  three 
days  has  the  Gayatri  at  the  midday  pressing. 

xxiii.  8.  ‘To  the  god  Savitr  in  the  bowls,  the  sage’,  with  this  (verse)  in 
a metre  beyond  the  normal  he  begins  the  Vai§vadeva^;  the  sixth  day  is 
connected  with  a metre  beyond  the  normal ; the  metre  beyond  the  normal 
thus  attains  the  third  pressing.  Moreover  the  sixth  day  is  connected  with 
Prajapati ; Prajapati  is  beyond  the  normal  metre ; this  is  a symbol  of 
Prajapati.  The  antistrophe  ® contains  (the  word)  ‘ towards  ’ ; the  explanation 
of  this  has  been  given.  ‘ Up  this  god  Savitr  for  instigation  ’ is  (the  hymn) 

s RV.  i.  129 ; 99S.  s.  8.  6.  ^ RV.  viii.  1 and  2 ; 99S.  x.  8.  8. 

* RV.  i.  100 ; 99s.  X.  8.  6.  s rv.  i.  130  ; 99S.  x.  8.  9. 

6 RV.  viii.  76.  7-9  ; 99s.  x.  8.  6.  4 RV.  ii.  15  ; 99S.  x.  8.  9. 

> RV.  i.  30.  13-15  and  viii.  2.  13-15.  The  s rv.  viii.  93.  31-33;  99.S.  x.  8.  9. 

verses  of  the  Raivata  are  then  sung  to  tlie  xxiii.  8.  ‘ For  the  text  see  99S.  v.  9.  7 ; x.  8. 10. 

Varavantiya  Saman ; 99S.  x.  8.  7.  Cf.  2 It  is  taken  from  the  third  day,  99S.  x.  8. 

AB.  V.  12,  13.  13. 


xxiii.  8 — ] 


The  Soma  Sacrijice 


[480 


to  Savitr  ^ ; there  is  repetition  in  ‘ Savitr  for  instigation  ’ ; the  sixth  day  is 
the  end  ; having  gone  to  the  end,  he  repeats  as  it  were ; for  hence  whither- 
ward should  he  go  ? ‘ Which  is  the  first,  which  the  latter  of  these  two  1 ’ is 

(the  hymn)  to  sky  and  earth  * ; there  is  repetition  in  ‘ first  ’ and  ‘ latter  ’ ; 
the  sixth  day  is  the  end ; having  gone  to  the  end,  he  repeats  as  it  were,  for 
hence  whitherward  should  he  go  ? ‘ Why  hath  the  best,  why  hath  the 

youngest  come  to  us  ? ’ is  (the  hymn)  to  the  Rbhus  ® ; there  is  repetition  in 
‘ best  ’ and  ‘ youngest  ’ ; the  sixth  day  is  the  end  ; having  gone  to  the  end, 
he  repeats  as  it  were,  for  hence  whitherward  should  he  go  ? ‘ This  dread 
thing  be  of  glad  speech  ’ is  (the  hymn)  to  the  All-gods  ®,  containing  (the 
word)  ‘ stand  ’ in  ‘ When  making  his  parents,  standing  firm  on  liberality  ’ ; 
this  is  a symbol  of  the  end ; the  sixth  day  is  the  end ; having  gone  to  the 
end,  he  stands  still  as  it  were,  for  hence  whitherward  should  he  go1 
Having  left  over  the  last  two  (verses),  he  throws  in  (the  hymn)  to 
Nara9ansa,’  ‘Those  who  through  the  sacrifice  are  adorned  with  the  fee.’ 
The  hymn  is  the  body,  (the  hymn)  to  Nara9ahsa  is  ofispring  and  cattle ; 
verily  thus  in  the  middle  in  the  body  he  places  both  sets,  offspring  and  cattle. 
‘ The  dark  day  and  the  bright  day’  is  (the  hymn)  to  Vai9vanara  * ; there  is 
repetition  in  ‘ and  the  bright  day  ’ ; the  sixth  day  is  the  end ; having  gone 
to  the  end,  he  repeats  as  it  were,  for  hence  whitherward  should  he  go] 
‘ Forward  the  Maruts,  devoted,  with  gleaming  lances’  is  (the  hymn)  to  the 
Maruts  ® ; in  that  it  has  the  same  endings  it  is  a symbol  of  the  end.  ‘ This 
praise  to  Jatavedas  who  doth  deserve  it’  is  (the  hymn)  to  Jatavedas'®;  in 
that  it  has  the  same  endings  it  is  a symbol  of  the  end.  ‘ Let  us  not  be 
harmed ; let  us  not  be  harmed  ’ at  the  end  is  a symbol  of  freedom  from 
harm.  The  waters  with  the  sixth  day  they  obtain,  the  Atichandas  metre, 
the  Trayastriii9a  Stoma,  the  Raivata  Saman,  the  zenith  quarter,  the  cool  of 
the  seasons,  the  All-gods,  Prajapati,  born  of  the  gods,  the  overlord. 

ADHYAYA  XXIV 
The  Soma  Sacrifice  (continued). 

The  Ahhijit. 

xxiv.  1.  The  ^ Abhijit  (is  explained).  By  the  Abhijit  the  gods  conquered 
these  three  worlds;  therefore  has  it  three  turns  and  four  endings.  With 

» RV.  ii.  38  ; x.  8.  14.  ’’  RV.  x.  62  ; ^gS.  x.  8.  14. 

« RV.  i.  185;  ggS.  X.  8.  14.  * RV.  vl.  <J;  ggs.  X.  8.  15. 

» RV.  i.  161  (alreiidy  cited  in  KB.  xix.  9);  » RV.  v.  55;  ggS.  x.  8.  16. 

ggs.  X.  8.  14.  '»  RV.  i 94  ; ggS.  X.  8.  16. 

“ RV.  X.  61  : verse  1 is  of  doubtful  souse  ; * For  the  Abhijit  see  ggS.  xi.  10  ; AgS.  viii. 

ggs.  X.  8.  14.  5.  1-9.  The  use  of  the  noin.  twice,  which 


481] 


TJie  Ahhijit 


[ — xxiv.  2 


the  Vi^vajit  they  conquered  these  four  quarters;  therefore  it  has  four 
turns  and  three  endinj^s.  The  Abhijit  (is  explained).  By  the  Abhijit  the 
<fods  conquered ; what  was  left  unconquered  clung  on  as  it  were ; that  they 
conquered  by  the  Vi^vajit;  the  Vi^vajit  is  so  called  (because  they  said)  ‘ All 
have  we  conquered.’  The  Abhijit  and  the  Vi9vajit  are  these  two,  Indra 
and  Agni ; the  Abhijit  is  Agni,  for  Agni  conquered  all  this  (universe) ; the 
Vi9vajit  is  Indra,  for  Indra  conquered  all  this  wholly.  The  Abhijit  has 
both  Samans  and  all  the  Stomas;  therefore  both  sets  of  hymns,  those 
connected  with  the  Brhat  and  the  Rathantara,  are  recited.  The  two  hymns, ^ 

‘ Forward  to  the  god,  Agni  ’ and  ‘ What  is  best,  that  to  Agni  ’ ^ are  its 
Ajya ; ‘ Forward  ’ is  a .symbol  of  the  Rathantara ; ‘ aloud  ’ in  ‘ Sing  aloud, 
O thou  of  wide  radiance  ’ is  (a  symbol)  of  the  Brhat.  The  two  Praiigas  of 
Madhuchandas  and  Grtsamada  should  he  interweave ; having  recited  the 
Puroruc  to  Vayu,  then  (he  should  insert)  two  triplets  to  Vayu ; then,  having 
recited  the  Puroruc  to  Indra  and  Vayu,  two  triplets  to  Indra  and  Vayu  ; the 
Puroruc,  then  the  two  triplets,  the  Puroruc  and  then  the  two  triplets ; thus 
should  he  interweave.  This  he  should  not  regard ; he  makes  the  triplets  of 
Madhuchandas  first,  those  of  Grtsamada  second.  As  to  this  they  say  ‘ Why 
should  he  interweave  the  two  (Praiigas)  ? This  he  should  not  regard  ; the 
Praiiga  being  that  of  Madhuchandas  only,  he  should  put  on  (the  triplet)  to 
the  All-gods  of  Grtsamada  above  (the  triplet)  to  the  All-gods  of  Madhu- 
chandas'* ; there  is  one  (hymn)  with  the  Brhat  character  expressed. 

xxiv.  2.  ‘ 0 ye  All-gods,  come  hither ; hear  this  my  call ; sit  on  this 
strew  *.  (The  word)  “ strew  ” is  a symbol  of  the  Brhat.’  Then  (comes) 
(the  triplet)  to  Sarasvati  of  Madhuchandas  ‘ Let  him  conclude  with  the  last 
verse  of  it ; so  let  the  morning  pressing  be  in  the  one-day  form  ’ is  the  rule. 
The  Abhijit  is  a one-day  (rite);  the  one-day  (rite)  is  a support;  verily 
(it  serves)  for  support.  ‘ Thee  like  a car  for  aid  ’ is  the  strophe  of  the 
Marutvatiya®;  ‘This  drink,  0 bright  one,  is  pressed ’ is  the  antistrophe 
this  is  the  normal  one-day  form ; the  explanation  of  it  has  been  given. 
‘ Thou  hast  been  born  dread  for  impetuous  strength  ’,  having  recited  this  of 
Gauriviti  ® first,  he  inserts  a Nivid  in  the  five-verse  hymn  of  Brhati  verses,® 


is  also  in  JI,  is  odd : the  reading  hanv  iveva 
(not  ivaiva  as  stated  by  Lindner)  of  M is 
clearly  correct ; the  Anand.  ed.  has  ha  nv 
ivaiva  with  OoBC.  M has  sasanje. 

- KV.  iii.  13  (already  cited  in  KB.  xx.  2); 
99s.  xi.  10.  2. 

^ RV.  V.  25.  7-9  (already  cited  in  KB.  vii.  9) ; 
99s.  xi.  10.  2. 

< RV.  i.  3.  7-9.  Cf.  99s.  xi.  10.  3,  4.  5,  for 
the  different  possibilities,  which  in  xxiv. 

61  [h.o.s.  25] 


2 end  in  the  acceptance  of  the  one-day 
form  after  all.  iti  is  omitted  below. 

1 RV.  ii.  41.  13-15  (also  cited  in  KB.  xxvi. 

17). 

2 RV.  i.  3.  10-12. 

® RV.  viii.  68.  1-3  (also  cited  in  KB.  xv.  2). 

■*  RV.  viii.  2.  1-3  (already  cited  in  KB.  xv.  2). 
® RV.  X.  73  (already  cited  in  KB.  xv.  3). 

6 RV.  vi.  60 ; 99S.  xi.  10.  7. 


xxiv,  2 — ] 


[482 


The  Soma  Sacrijice 

‘ 0 Indra,  drink ; for  thee  it  hath  been  pressed  for  delight.’  ‘ I shall  proclaim 
the  manly  deeds  of  Indra  this  of  Hiranyastupa  having  recited  first,  he 
inserts  a Nivid  in  the  hymn  of  nine  Brhati  verses,®  ‘Thy  nearest,  thy 
furthest  aid.’  So  if  the  Prstha  be  the  Rathantara.  ‘ But,  if  it  be  the  Brhat, 
having  recited  the  two  of  Brhati  verses  first  he  should  place  Nivids  in  the 
two  from  the  one-day  (rite),’  (they  say).  ‘ The  Niskevalya  and  the  Marut- 
vatiya  should  be  each  of  one  hymn  only  ’ is  the  rule.  ‘ Drink  the  Soma 
towards  which,  O dread  one,  thou  hast  penetrated  ’ and  ‘ Praise  him  who 
hath  might  to  overcome’  are  (two  hymns  ®)  containing  (the  word)  ‘towards’; 
this  is  the  symbol  of  the  Abhijit.  ‘ The  third  pressing  should  follow  the 
normal  one-day  (rite)  ’ is  the  rule ; the  Abhijit  is  a one-day  (rite) ; the 
one-day  (rite)  is  a support ; verily  (it  serves)  for  support. 


The  Svarasdmans. 


xxiv.  3.  Svarbhanu,  an  Asura,  pierced  with  ^ darkness  the  sun ; the 
Atris  were  fain  to  smite  away  its  darkness ; they  performed,  before  the 
Visuvant,  this  set  bf  three  days,  with  the  Saptada9a  Stoma.  They  smote 
away  the  darkness  in  front  of  it ; that  settled  behind  ^ ; they  performed  the 
same  three-day  (rite)  after  the  Visuvant ; they  smote  away  the  darkness 
behind  it.  Those  who  perform,  knowing  thus,  this  three-day  (rite)  with 
the  Saptada9a  Stoma  on  both  sides  of  the  Visuvant,  verilj’-  those  sacrificers 
smite  away  evil  from  both  worlds.  They  call  them  the  Svarasamans ; by 
them  the  Atris  rescued  (apas2)rnvata)  the  sun  from  the  darkness ; in  that 
they  rescued,  therefore  ai’e  they  Svarasamans.  This  is  declared  in  a Rc, 
xxiv.  4.  ‘ The  sun  which  Svarbhanu 

The  Asura  pierced  with  darkness. 

The  Atris  found  it. 

None  other  could  do  so.’ 

By  this  the  Svarasamans  are  mentioned.  The  Marutvatiyas  have  (the 
word)  ‘ who  ’ ; the  Pragathas  of  the  Niskevalyas  have  (the  word)  ‘ who 
Prajapati  is  ‘ Who  ’ ; the  Svarasamans  are  Prajapati ; they  have  Anustubh 
Nivids  inserted.  The  Anustubh  is  the  waters;  the  Svarasamans  are  the  waters, 
for  all  this  (universe)  is  surrounded  with  the  waters,  for  on  both  sides  of 
yonder  sun  there  are  waters  below  and  above.  This  is  declared  in  a Rc, 


’ RV.  i.  32  (already  cited  in  KB.  xv.  4.) 

* RV.  vi.  25  (.already  cited  in  KB.  xxii.  2); 

99.S.  xi.  10.  8. 

* RV.  vi.  17,  and  vi.  18  (also  cited  in  KB.  xxv. 

6 ; xxvi.  9)  ; 99®- 

’ The  legend  of  Svarbhanu  is  common  ; see 
Macdonell,  Vedic  Mrjthology,  \>x>.  145,  10f>. 


- parastdd  seems  meant,  and  is  read  in  the 
Anand.  ed.,  not  purastdl  as  in  Lindner’s 
text.  Cf.  AB.  iv.  19.  M has  parastdd 
astdat  ta  etam  . . . tasyoparistdi . . . Hdvdtisam 
nbltayalo  visuvantam  ubhayamli  and  inserts 
after  apajaghnuh  and  before  tad  ya  the 
words  tat  parastdd  astdat. 


483] 


The  Svarasdmans 


[ — xxiv.  6 


xxiv.  5.  ‘ The  waters  that  stand  above  and  below, 

In  the  realm  of  the  sun.’ ' 

‘ O god,  the  mortal  with  sacrifice  hither  ’ is  the  Ajya  ^ of  the  first  Svara- 
saman  (day),  containing  the  word  ‘ hither  ’ and  connected  with  the  Rath- 
antara.  ‘ Great  strength  in  the  beam  ’ is  (the  Ajya  “)  of  the  second,  (con- 
taining the  word)  ‘ great  ’,  and  connected  with  the  Brhat.  ‘ 0 Agni,  bring 
hither  the  most  mighty  ’ is  (the  Ajya)  of  the  third,  containing  (the  word) 
‘ hither  ’,  and  connected  with  the  Rathantara.^  The  Praiiga  of  the  first 
Svarasaman  is  by  Madhuchandas,  that  of  the  second  by  Grtsamada,  and 
that  of  the  third  in  U.snih  verses  by  Atri ; the  explanation  of  these  has 
been  given.  The  strophe  and  antistrophe  of  the  Marutvatiyas,  the  verses  to 
Brahmanaspati,  follow  the  model  of  the  three-day  (rite) ; the  explanation  of 
them  has  been  given.  ‘ Where  is  this  hero  who  hath  seen  Indra  ’ 1 is  the 
Marutvatiya^  of  the  first  Svarasaman,  containing  (the  word)  ‘ who’  in 
‘ where  ’.  ‘ With  what  array,  of  one  age,  of  one  home  1 ’ is  (the 

Marutvatlya  ®)  of  the  second,  containing  (the  word)  ‘ who  ’ in  ‘ what  ’.  ‘ Let 
him  sing  the  Saman  springing  forth  as  of  a bird  ’ is  (the  Marutvatiya  ^)  of 
the  third,  containing  (the  word)  ‘ who  ’ in  ‘ work  (ka-rma)  ’ in  ‘ Those  works 
most  welcome  to  him  ’ ; Prajapati  is  ‘ Who  ’ ; the  Svarasamans  are  Prajapati. 
‘When  thou  wast  born,  O unequalled  one’;  on  this  strophe  ^ which  has 
a Brhati  as  the  third  verse,  some  daily  bring  in  the  Svaras ; if  they  do  so, 
the  strophe  and  antistrophe  and  the  inserted  verse  are  the  same.®  ‘ What 
newest  of  praisers  ? ’ is  the  Pragatha  containing  (the  word)  ‘ who  ’ ; the 
explanation  of  this  has  been  given. 

xxiv.  6.  Then  the  basis  of  the  Rathantara  (is  x’ecited).  ‘ Which  thou, 
0 Indra,  dost  support  ’ is  a couple  of  verses,!  to  avoid  isolation  ; (it  is  used, 
thinking)  ‘ Let  not  that  Brhati  have  been  recited  by  itself  alone  as  it 
were  ‘ 0 Indra,  O generous  one,  to  thee  we  have  turned  ’ is  the  normal 
Tristubh^  (triad)  which  supports  the  pressing;  the  explanation  of  this 
has  been  given.  ‘ That  most  effectual  for  aid  (power)  of  them  ’ is  the 


1 RV.  iii.  22.  3 c. 

2 RV.  V.  17.  1-4;  99s.  xi.  11.  7. 

3 RV.  V.  16.  1-4;  99s.  xi.  11.  7. 

* The  hymn  is  RV.  v.  10.  1-6;  see  95®*  ^'* 
11.  7.  rathantaram  is  probably  an  error  for 
rdthantaram  as  above,  and  the  Anand.  ed. 
actually  has  rdth°. 

“ RV.  V.  30  (already  cited  in  KB.  xxi.  3)  ; 
99®-  X*-  11-  til®  Praiigas  see  xi. 

11.  8. 

« RV.  i.  165  ; 99S.  xi.  11.  9. 

’ RV.  i.  173  ; 99S.  xi.  11.  9. 


* RV.  viii.  89.  5-7.  brhatltrtlye  is  essential  as 
a compound.  Cf.  KB.  xviii.  10. 

® This  must  be  the  sense,  that  all  these  are  to 
be  the  same  for  all  days;  95®-  *i*  ^ 
seq.,  gives  variants,  but  Anartiya  recog- 
nizes the  rule  here  as  intended  to  have 
this  sense. 

10  RV.  viii.  3.  13,  14. 

xxiv  6.  ‘ RV.  viii.  97.  2 and  3.  The  Anand. 
ed.  has  fostvd.  They  are  Brhati  verses  and 
match  the  Brhati  of  the  Stotriya ; 99S. 
xi.  12.  4. 

2 RV.  vi.  44.  10-12  ; 99S.  xi.  12.  5. 


xxiv.  6 — ] 


The  Soma  Sacrifice 


[484 


Niskevalya  in  Anustubhs,^  containing  (the  word)  ‘ hither  ’ in  ^ ‘ O Indra,  do 
thou  hither  bear  that  power/  and  connected  with  the  Rathantara.  ‘ What 
hath  not  been  wrought  by  him  ? ’ is  the  Pragatha  containing  (the  word) 
‘ who  ’ ; the  explanation  of  this  has  been  given, 

xxiv.  7.  Then  the  basis  of  the  Brhat  (is  recited).  ‘ They  call  thee,  men, 
when  (the  juice)  is  pressed  ’ is  a couplet,^  to  avoid  isolation ; (it  is  used, 
thinking)  ‘ Let  not  that  Brhatl  have  been  recited  by  itself  alone  as  it  were.’ 
‘ O Adhvaryu,  0 hero,  to  the  mighty  the  pressed  (juices)  ’ is  the  normal 
Tristubh  ^ (triplet)  which  supports  the  pressing  ; the  explanation  of  this  has 
been  given.  ‘ The  singers  sing  thee  ’ is  the  Niskevalya  ® in  Anustubhs, 
containing  (the  word)  ‘ up  ’ in  ‘ Up  with  a rod  they  have  raised  thee  and 
connected  with  the  Brhat.  ‘ These  thee,  0 thou  of  much  light  ’ is  the  Pra- 
gatha,^  containing  (the  word)  ‘ who  (ka)  ’ in  kavarna  in  ‘ of  pure  hues 
i'pdvakavarndh)  ’ ; the  explanation  of  this  has  been  given. 

xxiv.  8.  Then  the  basis  of  the  Rathantara  (is  recited),  then  that  of  the 
Brhat.  ‘ Bounding  as  a wild  elephant  ’ is  a couplet,^  to  avoid  isolation  ; (it  is 
used,  thinking)  ‘ Let  not  that  Brhati  have  been  recited  by  itself  alone  as  it 
were  ’.  ‘ This  bowl  with  the  drink  for  Indra  ’ is  the  normal  Tristubh  ^ (triplet) 
which  supports  the  pressing  ; the  explanation  of  this  has  been  given.  ‘ Indra 
all  have  caused  to  grow  ’ is  the  Niskevalya  in  Anustubhs,^  containing  (the 
word)  ‘ towards  ’ in  ‘ Towards  thee  we  sing  our  praise  ’ ; this  is  a symbol  of 
the  Rathantara.  They  say  * ‘ He  should  not  place  the  Nivid  in  the  Anustubh 
(hymns),  he  confuses  the  arrangement  of  metres  at  the  midday  (perfor- 
mance).’ Having  recited  the  Anustubhs  first  for  the  obtaining  of  desire,  he 
inserts  a Nivid  in  the  Tristubh  (hymns) ; thus  in  due  order  is  the  Nivid 
inserted ; it  being  inserted  in  due  order  places  them  in  due  order  in  all  the 
worlds  and  in  all  desires.  ‘ Hither  thy  car  with  every  boon,  O dread  one  ’ ; 
(he  inserts  a Nivid)  in  (this  hymn  °),  containing  (the  word)  ‘ hither  ’ and 
connected  with  the  Rathantara  on  the  first  day.  ‘ He  hath  drunk  hence, 
most  marvellous  and  up  for  us  ’,  (he  inserts  a Nivid)  in  (this  hjunn  *^)  con- 
taining (the  word)  ‘ up  ’,  and  connected  with  the  Brhat  on  the  second  (day). 
‘In  thee  from  of  old  the  songs  have  gone  together,  0 Indra’,  (he  inserts 
a Nivid)  in  (this  hymn  containing  (the  word)  ‘ go  ’ and  being  a symbol  of 
the  end  on  the  third  (day).  If  the  Pr-sthas  are  the  Svaras  the  Saman 


RV.  V.  35.  1-7  ; 99S.  xi,  11.  12  ; 12.  5.  7 ; 6 
gives  an  alternative. 

* BV.  viii.  66.  9 and  10  ; 99S.  xi.  11.  11. 

1 RV.  viii.  33.  2 and  3 ; 99S.  xii.  12.  4. 

2 RV.  vi.  44.  13-16  ; 99S.  xii.  12.  6. 

3 RV.  i.  10  ; 99s.  xii.  11. 12  ; 12.  6,  9 ; 6 gives 

an  alternative. 

RV.  viii.  3 and  4 ; 9?®- 


xxiv.  8.  * RV.  viii.  33.8  find  9 ; 99®- 
3 RV.  vi.  44.  16-18;  99S.  xi.  12.  6. 

3 RV.  i.  11  ; 99s.  xi.  11.  12. 

iti  omitted  as  not  rarely  ; cf.  n.  8. 

‘ RV.  vi.  37  ; 99S.  xi.  11.  12. 

» RV.  vi,  38;  99S.  xi.  11.  12. 

3 RV.  vi.  34  ; 99S.  xi.  11.  12. 


485] 


The  Seay'asamans 


[ — XXV.  1 


chanters  use  tlie  Brhat  and  the  Rathantara  in  the  Pavamanas,  but,  if  the 
Prsthas  are  the  Brhat  and  the  Rathantara,  then  the  Sainan  chanters  use 
the  Svaras  in  the  Pavamanas.  ‘ But  the  Prsthas  should  be  the  Svaras  only,’ 
Kausitaki  ® used  to  say ; ‘ for  they  are  the  Svarasamans ; by  the  Prsthas 
the  gods  have  touched  the  world  of  heaven ; the  Pr-sthas  are  the  Svaras,  for 
the  touching  of  the  world  of  heaven.’ 

xxiv.  9.  The  strophes  (used)  are  those  of  the  Vai^vadeva  (litanies)  of  the 
tii'st  three  days  of  the  Prstha  Sadaha  in  conjunct  form.  The  third  pre.ssings 
with  the  antistrophes  ai'e  the  third  pressings  of  the  second  three  days.  The 
Vai9vadeva  (hymns)  there  are  taken  out  and  other  crypto-Vai9vadevas,' 
without  mention  (of  the  deities),  connected  with  Prajapati,  are  inserted, 
‘ This  drink  to  you,  O swift  to  wrath,’  ‘ Him  of  old,  aforetime,  at  all  times, 
now,’  and  ‘ What  vessel  here  of  those  that  are  pious  ? ’ in  place  of  (the 
hymn)  of  Nabhanedistha.  There  should,  however,  be  used  the  open  Vai9~ 
vadevas,  ‘ Agni,  Indra,  Varuna,  Mitra,  Aryaman  ’ on  the  first  day,^  contain- 
ing (the  word)  ‘ who  ’ in  ‘ Having  established  (s-Ica-bhitvi)  the  sky  ’ ; ‘ I hail 
the  gods  of  great  fame  for  security  ’ on  the  second,^  containing  (the  word) 

‘ who  ’ in  ‘ Light  making  {jyotiskrtah)'  ‘ Dawn  and  night  [usam  naktd)  the 
great  ones,  of  fair  form  ’ on  the  third*  (day),  containing  (the  word)  ‘ who  ’ in 
‘ night  ’.  Prajapati  is  ‘ Who  ’ ; the  Svarasamans  are  Prajapati.  They  are 
made  up  as  Agnistomas  or  Ukthyas  ; ‘ As  Agnistomas  ’ (is)  Paingya’s  view  ; 
they  become  possessed  of  splendour  who  perform  Agni.stomas.  ‘ Let  them 
be  Ukthyas,’  Kausitaki  used  to  say.  The  Ukthya  is  a successful  form  of 
sacrifice,  for  it  has  fifteen  Stotras,  fifteen  Qastras ; they  make  thirty  Stotras 
and  Qastras ; it  makes  up  the  Viraj  ; the  Viraj  is  prosperity  and  proper  food; 
(it  serves)  for  the  winning  of  the  Viraj  as  prosperity  and  proper  food. 


ADHYAYA  XXV 


The  Soma  Sacrifice  (continued). 

The  Visuvant 

XXV.  1.  The  ^ waters  practised  fervour;  after  practising  fervour  they 


* iti  is  probably  to  be  understood  (cf.  KB.  x. 
3,  n.  2)  after  sprslyai,  which  explains 
probably  Svara  and  its  connexion  with 
Prstha  ; only  thus  can  asprksan  as  aorist 
be'easily  explained.  For  Kausitaki’s  view 
see  9?S.  xi.  11.  3.  The  other  view  gives 
the  first  a Rathantara  in  its  Prstha,  the 
second  a Brhat,  the  third  both. 

’ RV.  i.  122  ; v.  44  ; i.  121  (the  latter  re- 
places RV.  X.  61  (the  Nabhanedistha)  ; 
see  KB.  xxiii.  8) ; 99®-  1^.  13. 


“ RV.  X.  65;  99®'  12.  14  ; on  the  fourth 

day,  7.  10  ; KB.  xxi.  2. 

3 RV.  X.  66 ; 99s.  xi.  12.  16  ; on  the  fifth 
(second),  5.  6 ; KB.  xx.  3. 

* RV.  X.  36  ; 99s*  12.  17  ; on  the  sixth 

(third),  9.  10. 

XXV.  1.  1 For  the  Mahadivakirtya  and  the 
Visuvant  day  in  the  middle  of  the  year 
Sattra  see  AB.  iv.  18-22.  For  the  ritual 
see  99®'  ^1-  1^  ^’^‘1  1^>  A9S.  viii.  6. 


XXV.  1 ] 


The  Soma  Sacrifice  [486 

conceived;  thence  was  this  sun  born  on  the  sixth  month  ; therefore  on  the 
sixth  month  the  performers  of  a session  perform  the  Divakirtya.  It  goes 
north  for  six  months,  then  for  six  reversed ; therefore  the  performers  go 
for  six  months  forward,  then  for  six  months  reversed.  Without  it  are 
hunger  and  repeated  death ; they  conquer  hunger  and  repeated  death  who 
perform  the  Visuvant  day.  It  has  these  symbols  in  its  verses : (the  word) 
‘ sun  (the  word)  ‘ blaze  (the  word)  ‘ light  (the  word)  ‘ ornament  (the 
word)  ‘shine’,  (the  word)  ‘delight’.  ‘From  the  ocean  the  wave  rich  in 
sweetness  hath  arisen  ’ is  the  Ajya^  ; for  from  the  ocean,  from  the  waters 
he  comes  out.  It  contains  (the  Avord)  ‘ sun  ’ in  ‘ Indra  one,  the  sun  one  hath 
produced  ’ ; this  is  a symbol  of  this  day.  These  (verses)  recited  together 
make  up  twenty -one  Anustubhs  ; he  who  gives  heat  here  is  twenty-onefold  ; 
thus  he  makes  it  successful  with  its  own  symbol.  The  Praiiga  is  in 
Tristubh  ^ ; this  is  the  middle  of  the  days ; the  Tristubh  is  the  middle  of 
metres.  Thus  he  makes  it  successful  with  its  own  metre, 

XXV,  2.  ‘ Were  not  they  who  were  made  great  with  homage?’  is  (the 
triplet)  to  Vayu,^  containing  (the  word)  ‘ sun  ’ in  ‘ They  made  bright  the 
dawn  with  the  sun  ’ ; this  is  a symbol  of  this  day.  The  succeeding  triplet 
is  addressed  to  Indra  and  Vayu,^  ‘ So  far  as  the  power  of  the  body,  so  far  as 
the  might  ’,  with  the  symbol  (of  the  day)  in  ‘ So  far  as  men  with  the  eye  may 
discern’.  ‘Up  the  eye  of  you  two,  O Varuna,  fair  of  aspect’  is  (the 
triplet)  to  Indra -and  Varuna,^  containing  (the  word)  ‘sun ’in  ‘ The  sun 
goeth  extending  of  the  pious  one  ’ ; this  is  a symbol  of  this  daj\  ‘ Hither, 
O Nasatyas,  with  chariot  rich  in  cattle  ’ is  (the  triplet)  to  the  A9vins  * ; the 
third  (verse)  contains  (the  word)  ‘ blaze  ’ in  ‘ The  god  Savitr  hath  raised 
aloft  the  blaze  ’ ; this  is  a symbol  of  this  day.  ‘ Come  hither  to  us,  O impetu- 
ous god,  with  might  ’ is  (the  triplet)  to  Indra,®  containing  (the  word)  ‘ sun  ’ 
in  ‘ Heroes  for  life  for  the  gaining  of  the  sun  ’ ® ; this  is  a symbol  of  this  day. 
‘ Let  the  prayer  go  forward  from  the  abode  of  holy  order  ’ is  (the  triplet)  to 
the  All-gods,^  containing  (the  word)  ‘ sun  ’ in  ‘ The  sun  hath  created  the 
kine  with  his  rays  ’ ; this  is  a symbol  of  this  day.  ‘ May  Sarasvati  for  us 
rejoicing’  is  (the  triplet)  to  Sarasvati,®  with  the  symbol  in  ‘ O happy  one,  thou 
hast  unbound  the  doors  of  holy  order.’  This  is  the  Praiiga  of  Vasistha 
arranged  in  triads  of  Tristubh  verses,  and  containing  (the  word)  ‘ .sun  ’. 
Vasistha  is  Prajapati  ; verily  in  Prajapati  they  succeed  in  all  their  desires. 

“ RV.  iv.  .58  ; 99S.  xi.  13.  11.  9?S.  x.  9.  4 ; xi.  13.  14. 

* 9?®"  12  S6f/.  gives  the  composition.  ''  RV.  vii.  30. 1-3;  (also  cited  in  KB.  xxvi.  8)  ; 

> RV.  vii.  91.  1-3.  Cf.  99s.  X.  10.  4 ; xi.  13.  13.  99S.  -\.  9.  4 ; xi.  13.  14. 

* RV.  vii.  91.  4-6  ; 99S.  x.  10.  4.  « RV.  vii.  30.  2. 

3 RV.  vii.  61.  1-3  (.also  cited  in  KB.  xxvi.  8) ; ’ RV.  vii.  36.  1-3 ; 99S.  xi.  13.  16. 

99s.  X.  9.  4 ; xi.  13.  14.  “ RV.  vii.  96.  4-6  (also  cited  in  KB.  xxvi.  II) ; 

‘ RV.  vii.  72.  1-3  (also  cited  in  KB.  xxvi.  8)  ; 99®-  ^ 


487]  The  Visuvant  [ — xxv.  4 

XXV.  3.  They  ' say  ‘ Tlie  niomiug  pressing  should  not  be  in  Tristubh  ; 
he  disturbs  the  beginning  of  the  sacrifice  from  its  appointed  metre ; let  it 
be  the  one-day  (form)  only  The  one-day  (rite)  is  light ; he  who  here 
gives  heat  is  light ; verily  thus  they  cause  light  to  prosper  with  light. 
‘ Forward  to  the  god,  to  Agni  ’ and  ‘ Thou  hast  glory  of  rule  these  two  are 
the  Ajya.’*  These  (verses)  recited  together  make  up  twenty-one  Anustubhs ; 
the  explanation  of  these  has  been  given.  The  Praiiga  is  by  Madhuchandas  ; 
the  explanation  of  this  has  been  given.  ‘ Thee  like  a car  for  aid  ’ is  the 
strophe  of  the  Marutvatiya ® ; ‘This  drink,  O bright  one,  is  pressed’  is 
the  antistrophe  * ; this  is  the  normal  one-day  form  ; the  explanation  of  this 
has  been  given.  ‘ With  what  array,  of  one  age,  of  one  home  ? ’ is  the 
Marutvatlya,®  with  the  symbol  (of  this  day)  in  ‘ brightness  ’ in  ‘ array  ’ 
{cubhd).  ‘ That  ram  that  winneth  the  light  I glorify  ’ is  in  Jagati,®  contain- 
ing (the  word)  ‘ sun  ’ in  ‘ Thou  didst  support  the  sun  in  the  sky  to  see  ’ ; this 
is  a symbol  of  this  day.  ‘ Thou  hast  been  born  dread  for  impetuous  strength,’ 
in  this  Tristubh  (hymn  '')  he  inserts  a Nivid.  (The  hymn®  has)  the  symbol 
(of  this  day)  in  ‘ Dispel  the  darkness,  fill  full  our  vision  ’.  Two  sets,  Tris- 
tubhs  and  Jagatis,  are  recited,  for  the  sun  here  gives  heat,  resting  on  the 
Tristubh  and  the  Jagati;  thus  openly  they  obtain  it. 

xxv.  4.  ‘ The  Brhat  should  be  the  Prstha  of  this  day  ’ some  hold,  .say- 
ing ‘ He  who  here  gives  heat  is  connected  with  the  Brhat ; the  Brhat  gives 
heat ; moreover,  the  Mahadivakirtya  is  not  a Prstha,  the  Brhat  and  Rathan- 
tara  are  openly  Prethas ; therefore  the  Brhat  alone  should  be  the  Prstha  of 
this  day.’  If  they  should  perform  the  Brhat  on  a Pi*agatha  containing 
(the  word)  ‘ sun  ’ and  Pragathas  containing  ‘ sun  ’,  (it  is)  with  the  symbol 
of  this  day.^  ‘ Indra  hath  knowledge  for  the  hearing  of  this  ’ is  the  be- 
ginning of  the  litany,^  containing  (the  word)  ‘ sun  ’ in  ‘ He  is  the  lively 
pathmaker  for  the  sun  ’ ; this  is  the  symbol  of  this  day.  ‘ The  Mahadiva- 
kirtya alone  should  be  the  Pretha  of  this  day  ’ is  the  rule.  The  Mahadiva- 
kirtya is  openly  a Saman ; thus  with  its  own  Saman  they  make  it  success- 


' As  often  the  iii  is  omitted.  This  cliapter 
gives  an  alternative  view  of  the  day  ; 
ggs.  xi.  13.  17. 

^ RV.  iii.  13  (already  cited  in  KB.  xx.  2)  and 
vi.  2 (also  in  KB.  xx.  3)  ; ggS.  xi.  13.  18. 

* RV.  viii.  68.  1-3  (alreadv  cited  in  KB.  xv. 

2). 

* RV.  viii.  2.  1-3  (already  cited  in  KB.  xv.  2). 
® RV.  i.  165  (already  cited  in  KB.  xix.  9) ; 

ggS.  xi.  13.  20. 

* RV.  i.  52  (also  cited  in  KB.  xxvi.  9)  ; ggS. 

xi.  13.  20. 


RV.  X.  73  (also  cited  in  KB.  xv.  3) ; ggs. 
xi.  13.  20, 

® In  its  last  verse  which  as  usual  follows  the 
Nivid,  as  the  construction  of  the  sentence 
shows. 

xxv.  4.  * The  apodosis  is  doubtless  the  follow- 
ing clause  ; cf.  ggS.  xi.  14.  3,  4 ; for  the 
case  here  the  recitation  is  RV.  viii.  99.  3, 
4 ; 70.  5,  6 ; vi.  46.  3,  4 : see  ggS.  xi.  13. 
21,  22,  31. 

2 RV.  X.  111.  3;  ggS.  xi.  14.  3. 


XXV.  4 — J 


[488 


The  Soma  Sacrifice 

ful.  Now  some  perform  it  on  Tristubh  verses  ® ; he  who  here  gives  heat  is 
connected  with  the  Tristubh ; thus  it  with  its  own  metre  they  make 
successful.  ‘ Let  it  be  performed  on  Brhatl  verses  ’ some  say  ; he  who  here 
gives  heat  is  connected  with  the  Brhatl ; thus  with  its  own  metre  they 
make  it  successful.  But  the  rule  is  ‘Let  it  be  performed  on  Jagatl 
verses  ’ ; he  who  here  gives  heat  is  connected  with  the  Jagati ; thus  with 
its  own  metre  they  make  it  successful. 

XXV.  5.  ‘May  the  radiant  one  drink  the  great  Soma-made  mead  ’ is  the 
strophe  triplet,^  containing  in  ‘ All  radiant,  brilliant,  great,  the  sun  to  see  ’ 
(the  words)  ‘ apart  {vi)  ‘ radiance  ’,  and  ‘ sun  ’ ; this  is  a symbol  of  this  day. 

‘ The  sun  hath  loosened  apart  his  car  in  the  middle  of  the  sky  ’ is  the  anti- 
strophe,^  containing  (the  words)  ‘ apart  ’ and  ‘ sun  ’ ; the  common  metre  is 
Jagati,  but  the  rule  ^ is  (the  triplet)  to  Surya,  ‘ For  all  love  thee,  of  one  mind, 
one  countenance  ’,  with  the  symbol  of  the  sun  in  ‘ Long  living  may  we  see, 
O sun  ’.  ‘ Assuredly  thou  art  great,  O sun  ’ is  the  Pragatha  of  the  Saman,* 

containing  (the  word)  ‘ sun  ’ ; this  is  a symbol  of  this  day.  Here  he  recites 
the  bases  of  the  Brhat  and  the  Rathantara ; ‘ Indra  hath  knowledge  for  the 
hearing  of  this  ’ is  the  beginning  of  the  litany,®  containing  (the  word)  ‘ sun  ’ 
in  ‘ He  is  the  lively  pathmaker  for  the  sun  ’ ; this  is  a symbol  of  this  day, 
but  the  rule  is  (a  verse®)  to  Surya, ‘Be  favourable  to  us  with  thine  eye,  favour- 
able to  us  with  the  day  ’,  containing  the  symbol  of  the  sun  in  ‘ Give  us,  0 sun, 
this  wealth  varied.’  ‘ Who  alone  is  to  be  invoked  by  mortals  ’ is  (a  hymn  ') 
in  Tristubh,  with  the  symbol  ‘ The  divine  atmosphere  thou  didst  make  to 
shine.’  So  if  they  make  the  Mahadivakirtya  the  Prstha,  but,  if  they 
perform  the  Brhat  on  its  own  basis,  having  recited  the  extension  of  the 
Brhat,  he  recites  the  basis  of  the  Rathantara  ® ; ‘ Indra  hath  knowledge  for 
the  hearing  of  this  ’ is  the  beginning  of  the  litany,®  containing  (the  word) 
‘ sun  ’ in  ‘ He  is  the  lively  pathmaker  for  the  sun  ’ ; this  is  a symbol  of 
this  day. 

XXV.  6.  ‘As  the  sky  surpasseth  the  earth,  O Indra,  that  which  our 
foes  ’ is  (the  hymn)  ® in  Tristubh , containing  (the  word)  ‘ sun  ’ in  ‘ Indra  to 
Kutsa  in  the  winning  of  the  sun  ’ ; this  is  a symbol  of  this  day.  If  they  do 
not  (perform  it)  on  its  own  basis,  ‘ Turning  as  it  were  to  the  sun’  is  the 


^ For  the  alternatives  see  99^-  *'•  23  seq. 

Those  rejected  are  KV.  i.  115.  1-3,  4,  5 ; 
vii.  62.  1 and  viii.  101.  11,  12;  vii.  66, 
14,  15. 

> RV.  X.  170.  1-3  ; 99S.  xi.  13.  28. 

“ RV.  X.  138.  3-5  ; 99S.  xi.  13.  28. 

3 RV.  X.  37.  7-9  ; 99S.  xi.  13.  29  (merely  va). 
* RV.  viii.  101.  11 ; 99S.  xi.  13.  30. 


3 RV.  X.  111.  3 (already  cited  in  KB.  xxv.  4)  ; 
99s.  xi.  14.  3. 

« RV.  X.  37.  10;  99S.  xi.  14,  4. 

■'  RV.  vi.  22  ; 99s.  xi.  14.  6,  7. 

" See  99s.  xi.  13.  32. 

3 See  KB.  xxv.  4. 

xxv.  6.  ' RV.  vi.  30  (also  cited  in  KB.  xxvi. 
16)  ; 99s.  xi.  14.  5. 


489] 


The  Visuvant 


[ XXV.  7 


strophe,^  containing  (the  word)  ‘ sun  ’ ; this  is  a symbol  of  this  day.  ‘ If, 
O Indra,  a hundred  skies  were  thine  ’ is  the  antistrophe, ^ containing  (the 
word)  ‘ sun  ’ in  ‘ a thousand  suns  ’ ; this  is  the  symbol  of  this  day.  ‘ Who 
most  active,  ever  slayeth’  is  the  Pragatha^  of  the  Saman,  containing  (the 
word)  ‘ sun  ’ in  ‘ In  bodies,  in  the  waters,  the  sun  ’ ; this  is  a symbol  of  this 
day.  Then  he  recites  the  bases  of  the  Brhat  and  the  Rathantara.  ‘ Indra 
hath  knowledge  for  the  hearing  of  this  ’ is  the  beginning  of  the  litany ; ® 
the  explanation  of  this  has  been  given.  ‘ Who  alone  is  to  be  invoked  by 
mortals’  is  (the  hymn®)  in  Tri.stubh  ; the  explanation  of  this  has  been 
given.  So  now  if  they  perform  the  Brhat  on  its  own  basis  or  on  a different 
basis.  If  they  perform  without  the  two  Samans,  it  is  the  same  up  to  the 
beginning  of  the  litany ; he  should  take  out  the  bases  of  the  Brhat  and 
the  Rathantara.  ‘ Praise  him  who  hath  might  to  overcome  ’ is  (the 
hymn  ’)  in  Tristubh,  with  the  symbol  in  ‘ Increase  with  praises  the  bull  of 
mortals.’  The  next  is  the  same.  ‘ The  ram,  much  invoked,  worthy  of 
praise  ’ is  (the  hymn  ®)  in  Jagatl,  containing  (the  word)  ‘ sun  ’ in  ‘ Thou  didst 
indeed  mount  the  sun  in  heaven  to  see  ’ ; this  is  a symbol  of  this  day. 
Both  sets,  Tristubh  and  Jagati,  are  recited  ; the  sun  here  gives  heat,  resting 
established  on  the  Tristubh  and  the  Jagati ; thus  it  openly  they  touch. 

XXV.  7.  ‘ I shall  proclaim  at  the  great  assembly  thy  two  bays  ’,  having 
recited  nine  verses  of  this  (hymn  ^)  and  having  uttered  the  call,  he  inserts 
a Nivid.  It  contains  (the  word)  ‘sun’  in  ‘Reveal  to  the  bright  one,  the 
sun  ’ ; ^ this  is  a symbol  of  this  day.  He  then  recites  four  verses  of  the 
‘ All-bay  ’ hymn.  ‘ May  the  true  one  come  hither,  the  generous,  he  of 
the  Soma  lees  ’ has  twenty-one  verses,®  with  the  symbol  (of  this  day)  in 
‘ What  time  at  the  dawn  they  made  to  shine  the  great  light.’  These  make 
up  twenty-five.  ‘ To  the  all  conquering,  the  booty  conquering,  the  light 
conquering  ’ is  six  Jagati  verses,^  with  the  symbol  (of  this  day)  in  ‘ To  Indra 
the  Soma,  to  him  worthy  of  sacrifice  the  delightful.’  These  make  up  thirty- 
one.  In  these  Jagatis  he  performs  the  difficult  mounting ; ® he  who  here 


2 RV.  viii.  99.  3,  4 ; 99S.  xi.  13.  21.  This 
explains  above  KB.  xxv.  4. 

* RV.  viii.  70.  5,  6 (already  cited  in  KB.  xxii. 

4)  ; 99s.  xi.  13.  22. 

< RV.  Vi.  46.  3,  4 ; 99S.  xi.  13.  31. 

® RV.  X.  113.  3;  above  KB.  xxv.  4 and  5; 
99s.  xi.  14.  3.  For  the  two  bases,  see 
99s.  xi.  13.  33. 

® RV.  vi.  22  ; above  KB.  xxv.  5 ; 9?®.  xi. 
14.  6. 

’’  RV.  vi.  18  (already  cited  in  KB.  xxiv.  2)  ; 
99s.  xi.  14.  8. 

* RV.  i.  51  (also  cited  in  KB.  xxvL  9) ; 9?®- 

62  [h.o.s.  2s] 


xi.  14.  9.  For  the  six  alternative  ways 
see  Anartlya  on  95^.  xi.  14.  2. 

' RV.  X.  96.  1-9 ; 99S.  xi.  14.  10. 

^ RV.  X.  96.  11.  He  recites  after  the  Nivid 
X.  96.  10-13,  as  usual  with  Nivids. 

5 RV.  iv.  16;  99s.  xi.  16.  11. 

* RV.  ii.  21.  1-6  (also  cited  in  KB.  xxvi.  16)  ; 
99s.  xi.  14.  12. 

® According  to  99S.  xi.  14. 12-14  the  durohana 
is  performed  on  RV.  iv.  40.  5.  Cf.  AB.  iv. 
20,  21.  The  sense  of  kemViih  sa  dvefah  is 
suggested  by  anavdnam  in  99®'  ^>7 

Icevalyd  in  AB.  iv.  21.  3. 


XXV.  7 — ] 


[490 


The  Soma  Sacrifice 


gives  heat  is  connected  with  the  Jagati,  the  difficult  mounting  is  the  sacri- 
ficers ; verily  thus  the  sacrificers  mount  him.  By  Padas  he  mounts  first ; 
thus  they  obtain  this  world ; by  half  verses  for  the  second  time ; thus  they 
obtain  the  world  of  the  atmosphere ; by  three  Padas  for  the  third  time ; 
thus  they  obtain  yonder  world ; the  entrance  is  by  performance  as  one 
unit ; then  by  three  Padas,  by  half  verses,  by  Padas  (he  descends) ; thus  he 
rests  in  this  world,  on  a support  immovable.  This  difficult  mounting  verse 
being  recited  together  makes  up  seven.  These  are  thirty-eight  in  all. 
‘ For  his  full  oblations  ’,  (these)  are  six  (verses)  in  Jagati,®  containing  (the 
word)  ‘ sun  ’ in  ‘ Indra  it  waiteth  on  as  the  sun  on  the  dawn  ’ ; this  is  a 
symbol  of  this  day.  These  make  up  forty-four.  ‘ The  bird  anointed  by  the 
craft  of  the  Asura  (these)  are  three  (verses "),  with  the  symbol  (of  this  day) 
in  ‘ This  radiant  sun-like  prayer  ’.  These  are  forty-seven.  With  the  con- 
cluding verse  ® thrice  repeated,  ‘ Lead  us  to  a wide  space,  wise  one’,  with  the 
symbol  (of  this  day)  in  ‘ The  heaven,  the  light,  freedom  from  danger  they 
make  up  fifty.  Those  preceding  are  fifty-one ; they  make  up  a hundred  and 
one  verses ; man  has  a hundred  (years  of  life),  a hundred  forms,  a hundred 
strengths,  a hundred  powers ; the  hundred  and  first  verse  over  is  the  world 
of  the  sacrificer ; thus  here  they  make  ready  the  sacrificers ; thus  here  having 
made  ready  the  sacrificers  at  the  beginning,  he  propagates  them  with  the 
Mahavrata  day.  So  the  total  as  made  up  by  Paingya.® 

XXV.  8.  Then  (the  computation)  of  Kausitaki.  It  is  the  same  up  to  the 
beginning  of  the  litany.  If  one  removes  the  Brhat  and  the  Rathantara,  the 
Rjujanitrlya  ^ (is  used) ; eleven  (verses)  of  it  (are  used,  if  the  Brhat  is  per- 
formed) on  its  own  basi.s,  nine  otherwise,  with  the  symbol  (of  this  day)  in 
‘ Now  allotting  the  forms,  now  the  works  one  goeth.’  ® ‘ O Indra,  come 

hither  with  thy  bays  ’,  (these)  are  fifteen  verses,^  with  the  symbol  (of  this 
day)  in  ‘ With  those  of  fair  foi’m  do  thou  come  to  us  ’.  Having  recited 
eleven  (verses)  of  (the  hymn  of)  Baru  * or  of  the  ‘ All-bay  ’ hymn,®  (he 
recites)  a Nivid  in  the  middle  of  the  hundred  and  one  verses;  having 
recited  fifty-one  be  recites  the  two  (remaining  verses)  of  the  Baru  (hymn) 
or  of  the  ‘ All-bay  ’ (hymn).  ‘ May  the  true  one  come  hither,  the  generous, 
he  of  the  Soma  lees’,  (these)  are  twenty-one  verses.®  These  make  up 


RV.  i.  56. 

’ RV.  X.  183  (already  cited  in  KB.  viii.  4)  ; 
9?S.  xi.  14.  17. 

* RV.  vi.  47.  8 (also  cited  in  KB.  xxv.  8 ; 
xxix.  4)  ; 99®- 

« 99s.  xi.  14. 19. 

' I.  e.  RV.  ii.  13.  The  reading  above  KausitoAe/j 
of  M is  needless,  and  its  insertion  of  traijo- 
dafarcam  here  is  a sign  of  its  tendency  to 
interpolate,  just  as  with  Tdrksyah  below. 


Lindner  needlessly  queries  okthamukhi- 
ydya. 

* RV.  ii.  13.  3 : the  sense  is  speculative  ; see 

99s.  xi.  14,  22-24. 

3 RV.  viii.  34.  1-15  ; 99S.  xi.  14.  25. 

* RV.  X.  96  (cited  by  Pratlka  in  KB.  xxv.  7); 

99s.  xi.  14.  26. 

® RV.  X.  96,  a variant  name  from  its  content. 

* RV.  iv.  16  (already  cited  in  KB.  xxv.  7) ; 

99s.  xi.  14.  11. 


[ — XXV.  9 


491] 


The  Visuvant 


twenty-three.  ‘ To  the  all-conquering  (these)  are  six  verses.”^  The.se  make 
up  twenty-nine.  The  ‘ difficult  mounting  ’ verses  are  seven.  These  make 
up  thirty-six.  ‘ Thou  art  alone  the  lord  of  wealth  ’ is  a Tri.stubh  (hymn)  of 
five  verses,®  containing  (the  word)  ‘ sun  ’ in  ‘ Thou  didst  destroy  at  the  rising 
of  the  sun  ’ ; ® this  is  a symbol  of  this  day.  These  make  up  forty-one.  ‘ This 
strong  one,  god  speeded  ’,  (these)  are  three  (verses),^"  with  the  symbol  (of 
this  day)  in  ‘ As  the  sun  with  light,  he  hath  stretched  out  the  waters 
These  make  up  forty-four.  The  bird  (hymn  ^^)  is  three  (verses) ; the.se 
make  up  forty-seven.  ‘Lead  us  to  wide  space,  wise  one’,  with  this  con- 
cluding verse  thrice  repeated,  they  make  up  fifty ; the  preceding  are  fifty- 
one.  They  make  up  a hundred  and  one  verses ; the  explanation  of  the.se 
has  been  given. 

XXV.  9.  ‘ That  of  Savitr  we  choose  ’ and  ‘ To-day  for  us,  O god  Savitr  ’ 
are  the  normal  strophe  and  antistrophe  * of  the  Vai9vadeva  ; the  explanation 
of  these  two  has  been  given.  ‘ They  yoke  their  minds,  they  also  yoke  their 
thoughts’  is  (the  hymn  ®)  to  Savitr,  containing  (the  word)  ‘ sun  ’ in  ‘ Thou  dost 
shine  forth  with  the  rays  of  the  sun  ’ ; this  is  a symbol  of  this  day.  ‘ They 
two,  sky  and  earth,  all  weal  producing  ’ is  (the  hymn)  to  sky  and  earth,®  con- 
taining (the  word)  ‘ sun  ’ in  ‘ The  god,  the  bright  sun,  between  the  goddesses 
in  accord  with  law  ’ ; this  is  a symbol  of  this  day.  ‘ Why  hath  the  best, 
the  youngest  come  to  us  1 ’ is  (the  hjmin)  to  the  Rbhus  ^ with  the  symbol  (of 
the  day)  in  ‘ He  discerned  ’ in  ‘ What  time  he  discerned  the  four  beakers 
they  had  made.’  ‘ I hail  the  gods  of  great  fame,  for  security  ’ is  (the  hymn) 
for  the  All-gods,®  containing  (the  words)  ‘ sun  ’ and  ‘ light  ’ in  ‘ Those  who 
obtained  a share  of  the  light  of  the  sun  ’ ; this  is  a symbol  of  this  day. 
‘To  Vai^vanara,  the  praise,  increasing  holy  order’  is  (the  hymn)  for 
Vai9vanara,®  containing  (the  words)  ‘ shining  ’,  ‘ radiance  ’,  and  ‘ light  ’ in 
‘ Shining  with  radiance,  with  light  in  greatness  ’ ; ^ this  is  a symbol  of  this 
day.  ‘ Forward  the  Maruts,  devoted,  with  gleaming  lances  ’ is  (the  hymn)  to 
the  Maruts,®  containing  (the  word)  ‘ sun  ’ in  ‘ The  shining  rays  of  the  sun  ’ ; 


{ ’ RV.  ii.  21  (already  cited  in  KB.  xxv.  7)  ; 

i 998.  xi.  U.  12. 

1 * RV.  vi.  31  (already  cited  in  KB.  xxiii.  2)  ; 

99s.  xi.  14.  27. 

j * RV.  vi.  31.  3 : sense  conjectural,  da^a  beinj 

I unintelligible  as  it  stands. 

I 10  RV.  X.  178 ; 99S.  xi.  14.  28. 

' **  RV.  X.  177  : Lindner’s  conjecturepa/aiijnw 

iti  is  quite  needless  in  view  of  the  frequent 
formation  of  names  like  patanga,  seen  also 
in  9?S.  xi.  14.  28. 

' RV.  V.  82.  1 (already  cited  in  KB.  xvi.  3) 
and  4 (alrejidy  cited  in  KB.  xix.  9) ; 99®- 


xi.  14.  30. 

* RV.  V.  81  (already  cited  in  KB.  xx.  2)  ; 

99s.  xi.  14.  30. 

s RV.  i.  160;  99s.  xi.  14.  31  ; x.  3.  14. 

* RV.  i.  161  (already  cited  in  KB.  xix.  9) ; 99®- 

xi.  14.  32 ; x.  8.  18. 

® RV.  X.  66  (already  cited  in  KB.  xx.  3)  ; 99®’ 
xi.  14.  33. 

‘ RV.  iii.  2 (already  cited  in  KB.  xix.  9) ; 

99s.  xi.  14.  34;  X.  4.  15. 

" RV.  iii.  2.  9. 

® RV.  V.  55  (already  cited  in  KB.  xxiii.  8)  ; 
99s.  xi.  14.  32  ; X.  8.  15. 


XXV.  9 — ] 


The  Soma  Sacrifice 


[492 


this  is  a symbol  of  this  day.  ‘ To  him  who  sitteth  on  the  altar,  with  a dear 
abode,  of  fair  radiance  ’ is  (the  hymn)  to  Jatavedas,^  with  the  symbol  (of  this 
day)  in  ‘ The  light,  the  car,  of  bright  hue  destroying  the  darkness.’  These 
are  the  hymns  of  the  Agnimaruta  ((^astra).  These  are  the  hymns  of  this 
day.  It  is  an  Agnistoma.  The  Agnistoma  is  light ; he  who  here  gives 
heat  is  light ; verily  thus  they  make  light  successful  with  light ; immor- 
tality they  obtain  who  perform  the  Visuvant  day. 

XXV.  10.  Before  the  setting  of  the  sun  should  they  seek  to  complete  (the 
rite  of)  this  day;  the  day  has  its  morning  litany,  to  be  recited  by  day. 
They  should  seek  to  complete  with  this  day  including  its  morning  litany 
and  the  offerings  to  the  wives  (with  the  gods)  before  the  setting  of  the  sun. 
‘ Agni,  I deem  father,  Agni  friend  ’,  with  this  (verse  ^)  the  Hotr  begins  the 
morning  litany  on  this  day,  with  the  symbol  of  the  ‘ rich  waters  ’ verse  ^ in 
‘ friend  (dpim)  It  contains  (the  word)  ‘ sun  ’in  ‘In  the  sky  the  bright, 
worthy  of  sacrifice,  of  the  sun  ’ ; this  is  a symbol  of  this  day.  As  to  this 
Kausitaki  used  to  say,^  ‘The  morning  litany  is  Pi’ajapati,  and  is  not 
connected  with  the  darkness ; verily  in  due  order  should  he  commence  it ; 
that  is  its  prosperity  ; so  in  due  order  are  offered  the  Upan9U  and  the 
Antaryama  (cups) ; that  is  their  prosperity.’  The  Apri  hymn  * is  by 
Vasistha,  containing  (the  word)  ‘sun’  in  ‘Overspread  thyself  with  the  rays 
of  the  sun  ’ ; this  is  a symbol  of  this  day.  ‘ The  Hotr  for  this  day  should 
be  white,  with  red  eyes  ’ some  say ; with  this  day  they  seek  to  obtain  him 
who  yonder  gives  heat ; this  is  as  if  one  should  approach  a superior  with 
a gift.®  But  the  rule  is  ‘Just  as  it  may  happen  to  be’.  With  the  Qastra 
alone  should  he  seek  to  produce  the  symbol  of  this  day.®  A victim  to  the 
sun  should  be  offered  (in  addition)  to  the  usual  victim  for  the  pressing.  It 
is  offered  inaudibly  ; if  a man  should  utter  aloud  (the  recitation)  for  it,  then 
if  one  were  to  say  of  him,  ‘ He  will  become  afilicted  with  skin  disease,  a 
leper  ’ it  would  be  so.  Four  victims  only  are  offered  inaudibly  ; that  to 
the  sun,  that  to  Savitr,  that  to  Prajapati,  and  that  whose  divinity  is  speech  ; 
the  others  are  offered  aloud.  Then  they  perform  three  Svarasaman  (days) 
reversed ; the  explanation  of  these  has  been  given. 


9 KV.  i.  140 ; xi.  14.  36. 

J RV.  X.  7.  3-6  ; xi.  13.  5. 

2 RV.  X.  .30.  12  ; as  in  the  normal  form,  9<?S- 
vi.  3.  11. 

9 The  point  seems  to  be  that  the  observance 
of  this  order  is  the  really  important 
thing  : tamasah  or  tamase  may  be  meant. 

‘ RV.  vii.  2 ; 99s.  Xi.  13.  7. 

9 aharan  in  having  white  and  red,  both  sun 
symbols. 

* M has  sampudayisyeh{sampiidayite>juh),  but  it 


is  a marvellous  form,  like  sanislhnpaijiteyub 
above,  and  not  necessary. 

’ kiklsl  is  enough  as  in  MK  ; kildsU  is  simply 
an  obvious  error,  and  kilaslH  of  Lindner 
is  a mistaken  conjecture.  Shavi^aslU  of 
the  Anand.  ed.,  L,  and  the  comm,  is 
another  easy  blunder,  but  against  the 
regular  usage  of  KB.  It  is  most  im- 
probable that  in  kildsU  we  can  see  the 
particle  id : kildsi,  a rare  word,  was 
thought  of  as  kila  aslt. 


493  I 


The  Vigvajit 


[ XXV.  12 


TJte  Vigvajit. 

XXV.  11.  They  obtain  this  thirteenth  month  in  that  they  perform  the 
Vigvajit ; the  thirteenth  month  is  as  great  as  the  year ; here  verily  the 
whole  year  is  made  up.  Of  it  they  say  ‘ The  six-day  (rite)  is  the  one-day 
(rite)  for  whatever  is  done  each  day  in  the  six-day  (rite)  that  is  done  on 
the  one-day  (rite),  the  Vi9vajit.  Much  and  varied  is  done  on  the  Vigvajit, 
in  that  all  the  Prsthas,  and  all  the  various  Stomas  are  together  put  in  it. 
Its  Pratha  is  openly  the  Vairaja,  the  Rathantara  at  the  midday  Pavamana, 
the  Brhat  at  the  third  Pavamana  is  performed,  the  Qakvara  as  the 
Maitravaruna’s,  the  Vairupa  as  the  Brahmanacchahsin’s,  the  Raivata  as  the 
Achavaka’s.  They  obtain  this  thirteenth  supernumerary  month,  for  that  is 
thirteenth, '^as  they  perform  the  Prsthas  ; ‘ Agni  men  with  praise  from  the 
fire  sticks’  is  the  Ajya  ^ of  this  (day)  in  Viraj  verses;  the  explanation 
of  this  has  been  given.  The  Praiiga  is  by  Madhuchandas  ; the  explanation 
of  this  has  been  given.  ‘ Thee  like  a car  for  aid  ’ is  the  strophe  of  the 
Marutvatiya ; * ‘ This  drink,  0 bright  one,  is  pressed  ’ is  the  anti- 
strophe.® This  is  the  normal  one-day  form ; the  explanation  of  it  has 
been  given.  ‘ With  what  array,  of  one  age, of  one  home?  is  the  Marutvatiya;^ 
the  ‘What  array’  hymn  contains  the  word  ‘who’;  the  Vi9vajit  as 
Prajapati  is  ‘Who’.®  The  strophe  and  antistrophe  of  the  Vairaja  are  the 
strophe  and  antistrophe  ; in  them  he  inserts  a repeated  o just  as  yonder  in 
the  fourth  day  (rite) ; ® for  as  it  is  in  Viraj  it  is  not  the  place  to  omit  the 
repetition  of  o ; then  there  is  the  inserted  verse,  then  the  Pragatha  in 
which  Indra  is  attained  ; then  he  recites  the  bases  of  the  Brhat  and  the 
Rathantara.  ‘ That  was  the  best  in  the  worlds  ’ is  the  Niskevalya  ; ^ the 
sacrifice  is  the  best  in  the  worlds ; the  Vi9vajit  as  Prajapati  is  the  sacri- 
fice. Then,  if®  the  third  pressing  of  the  sixth  day  is  the  third  pressing, 
(it  is  because)  the  sixth  day  is  connected  with  Prajapati,  the  Vi9vajit  is 
Prajapati.  The  strophe  is  from  the  one-day  (rite) ; the  Vi9vajit  is  a one- 
day  (rite) ; the  one-day  (rite)  is  a support ; verily  (it  serves)  for  support. 
The  antistrophe  contains  the  word  ‘ towards  ’ ; the  explanation  of  this  has 
been  given. 

XXV.  1.2.  They  say  ‘ Why  in  the  Vi9vajit  with  all  the  Stomas  as  a one- 


' RV.  vii.  1 (already  cited  in  KB.  xxii.  7)  ; 
ggs.  xi.  15.  2. 

2 RV.  viii.  68. 1-3  (already  cited  in  KB.  xv.  2). 
® RV.  viii.  2.  1-3  (already  cited  in  KB.  xv.  2). 
‘ RV.  i.  165  (already  cited  in  KB.  xix.  9). 

6 vifvajit  is  uncertain  in  sense  ; it  may  be  a 


noun  and  subject,  or  an  adj.  Cf.  for  the 
first  intei-pretation  xv.  2.  10,  13,  20. 

* See  above  KB.  xxii.  8. 

RV.  X.  120  (already  cited  in  KB.  xix.  9). 

* yadi  is  unnatural  : yad  would  be  adequate. 
XXV.  12.  I I.  e.  as  in  AB.  vi.  30,  31  the  two 

Vi9vajits  are  distinguished. 


XXV.  12 — ] 


[494 


The  Soma  Sacrifice 

day  rite  are  the  Qilpas  ^ recited  at  the  third  pressing  ? Why  (in  it)  as  an 
Agnistoma  at  the  midday  pressing  ? ’ The  Qilpas  are  the  lower  breaths  ; 
the  sacrifice  is  man ; the  morning  pressing  is  the  upper  breaths  ; the  mid- 
day is  the  body ; the  third  pressing  the  lower ; these  are  the  Qilpas ; there- 
fore the  Qilpas  are  performed  at  the  third  pressing,  for  this  is  their  abode. 
Then  why  are  the  Qilpas  recited  at  the  midday  pressing  in  the  Vi9vajit  as 
an  Agnistoma  in  a year-long  sacrificial  session  1 The  Prathas  are  the  body ; 
the  Qilpas  are  the  breaths ; the  breaths  are  not  known  without  the  body, 
nor  without  the  breaths  the  body;  assuredly  the  two  are  not  severable. 
Therefore  are  the  Qilpas  recited  at  the  midday  pressing  in  the  Vi9vajit  as 
an  Agnistoma,  (for  they  think)  ‘ Let  me  not  separate  the  body  from  the 
breaths.’  Moreover,  the  Vi9vajit  is  Prajapati ; as  Prajapati  the  Vi9vajit^ 
is  all ; therefore  all  the  Prsthas  are  performed,  all  the  Qilpas ; the  Vi9vajit 
as  Prajapati  is  all ; with  all  he  obtains  all  he  who  knows  thus. 

XXV.  13.  In  the  Agnimaruta  ((j!astra)  the  Hotr  having  recited  the  Rudra 
verse,  recites  the  Evayamarut  hymn  ^ in  Pahkti  form ; the  sacrifice  is  five- 
fold ; verily  (it  serves)  to  obtain  the  sacrifice.  ‘ Let  me  not,’  (he  thinks), 
‘ obstract  the  Qilpa  of  the  Achavaka.’  Moreover  Rudra  is  the  oldest  and 
best  of  the  gods,  the  Atichandas  of  metres,  the  Vi9vajit  of  one-day  rites. 
Thus  he  makes  it  successful  with  its  own  symbol.  At  three  verses  of  it 
should  he  repeat  o ; ^ if  he  desire  to  repeat  o he  should  do  it  at  all.  The 
repetition  of  o is  food ; the  breaths  are  food ; the  ^ilpas  are  the  breaths ; 
verily  thus  he  places  the  breath  in  the  breaths.  Moreover  by  the  Vi9vajit 
Prajapati  propagated  all  offspring,  and  conquered  all.  Thus  is  it  the 
Vi9vajit.  Now  is  he  born  who  sacrifices  with  the  Vi9vajit;  therefore  does 
he  repeat  o.  Stumbling  ^ as  it  were  does  he  move  as  he  seeks  to  walk  for 
the  first  time.  Thus  him  from  the  immortal  metre  he  propagates  to 
immortality.  They  obtain  immortality  who  perform  the  Vi9vajit. 

XXV.  14.  The  Vi9vajit  of  the  year-long  session  is  composed  as  an 
Agnistoma  with  all  the  Stomas  and  all  the  Prsthas;  the  Agnistoma  is 
a support;  verily  (it  serves)  for  support.  If  the  Vi9vajit  is  a one-day 
(rite),  or  the  middle  day  of  a night  session,^  it  should  be  an  Atiratra.  The 
Atiratra  is  the  complete  Vi9vajit;  half  of  the  Vi9vajit  is  performed  by 
day,  half  by  night.  The  (Vi9vajit),  which  is  performed  apart  from  a case 


* Tlie  (Jlilpns  are  correctly  given  by  99®' 

8.  1 seq.  in  the  Hotrakas’  portion  of  his 
work. 

® See  KB.  xxv.  12,  n.  5. 

> RV.  V.  87  ; 99s.  xi.  15.  10.  Cf.  KB.  xvi.  7. 

* 99®-  ll-13gives  these  alternatives,  as 

Jagati  without  Nyunkha,  as  Pahkti  with 


or  without,  dr  is  unique,  read  perhaps 
dhritjeta. 

* The  term  recurs  in  KB.  xxv.  8 and  is 
unique. 

x.xv.  14.  * See  99®-  b 2 for  the  ekdha, 

and  14.  9 (A9S.  xi.  6)  for  the  Riltrisattras 
(12-24  d.ays). 


[ XXV.  15 


495]  The  Vi^vajit 

when  all  one’s  property  is  given  or  a session,  is  one  which  brings  all  ruin. 
It  is  a loss  of  all  if  a man  gives  all  ^ without  a Vi9vajit.  If  there  is 
a Vi9vajit  (he  should  give)  all ; if  (he  gives)  all,  it  (should  be)  a Vi9vajit. 
‘If  a man  does  not  give  all,  saying  “ Let  me  give  all,”  he  prepares  for  himself 
a pitfall,®  he  comes  to  ruin,’  he  used  to  say.  ‘ Or  a thousand  makes  this 
up,’  Kausitaki  used  to  say,  ‘ The  thousand  is  all ; the  Vi9vajit  is  all ; by 
all  may  I obtain  all,’  (so  thinking  he  gives  a thousand). 

XXV.  15.  He  should  put  round  a calfskin  ; bare  as  it  were  becomes  the 
body  of  him  who  gives  all.  (He  puts  round  thinking)  ‘ Cattle  desire 
a calf ; let  cattle  again  desire  me.’  He  should  dwell  in  an  Udumbara 
wood ; the  Udumbara  is  strength  and  proper  food  ; (verily  it  serves)  to 
obtain  strength  and  proper  food.  He  should  dwell  with  a Nai^da ; the 
Naisada  is  the  minimum  of  proper  food ; (verily  it  serves)  to  obtain  the 
minimum  of  proper  food.  He  should  dwell  with  a Vai9ya;  the  Vai9ya 
prospers  ; (verily  it  serves)  to  obtain  the  proper  food  which  is  with  a Vai9ya. 
He  should  dwell  with  a Ksatriya ; the  Ksatriya  is  the  maximum  of  proper 
food;  (vei'ily  it  serves)  to  obtain  the  maximum  of  proper  food.  He  should 
dwell  with  a Brahman  of  the  same  family,  to  obtain  the  proper  food  which 
is  with  a Brahman  of  the  same  family.  For  a year  should  he  wander, 
lying  on  the  ground,  accepting  only  uncultivated  (fruits),^  not  a.sking  for 
food,  clothed  in  what  is  given.  With  that  he  clothes  himself.  ‘ Having 
done  this  for  twelve  nights  he  may  devote  himself  to  another  desire,’ 
Kausitaki  used  to  say,  ‘ the  year  has  twelve  months,  this  is  an  image  of  the 
year.’  The  Ajya  (Qastras)  of  the  Hotrakas  are  addressed  to  Prajapati,  as 
having  no  deity  mentioned.  The  strophes  ® of  this  day  (of  these  priests)  are 
‘ Do  ye  two  aid  us  to  terrestrial,’  ‘ They  yoke  the  tawny  ruddy  one,’  and 
‘ Them  they  ever  praise  ’ or  ‘ Praise  him  who  with  his  light.’  The  strophes 
of  the  sixth  day  they  should  make  the  antistrophes ; the  sixth  day  is 
connected  with  Prajapati ; the  other  five  are  Prajapati  as  the  Vi9vajit 
the  litanies  they  conclude  ® with  the  ending  sets  of  verses ; the  ending 
verses  ai*e  a support ; verily  (they  serve)  for  support. 


- This  seems  the  most  reasonable  sense  if  the 
reading  is  correct, 
s As  above  in  KB.  xvi.  9. 

* aphdlakrstdfif  ca  praligrhnan  is  really  ‘ not 
accepting  what  grows  on  ploughed  land  ’, 
a construction  favoured  in  the  Sutra- 


period  (Wackernagel,  Altind.  Gramm,  ii. 
i,  78).  For  Naisada  cf.  Vedic  Index,  i.  4.53. 
^ RV.  V.  68.  3-5  ; i.  6.  1-3 ; vii.  94.  5-7  or  vi. 
60.  10-12 ; see  95®’  with 

Anartiya. 

s Read  (ad  uMharh  with  M. 


XX  vi.  1 — 1 


The  Soma  Sacrijice 


[496 


ADHYAYA  XXVI 


The  Soma  Sacrijice  {continued) 
Hie  Order  of  the  Gavdm  Ayana. 


xxvi.  1.  The  first  month  has  thirty-two  (days),  the  last  thirty-two ; the 
Anustubh  has  thirty-two  syllables ; the  Anustubh  is  speech ; thus  with 
speech  they  advance,  in  speech  they  conclude.  There  are  two  months  of 
twenty-eight  days  on  both  sides  of  the  Visuvant  (day) ; the  Usnih  has 
twenty-eight  syllables ; the  neck  is  connected  with  the  Usnih.  Now  the 
Visuvant  is  the  head  of  the  sacrifice ; verily  thus  having  produced  a neck 
they  fit  the  head  upon  it.  They  say  ‘ Of  which  of  the  two  sets  of  days  is 
it  (the  head),  of  the  previous  or  the  subsequent  ? ’ ‘ Neither  of  the  previous 

nor  of  the  subsequent,’  they  say.^  Of  both  sets  of  days  is  it  (the  head) ; 
both  sets  of  days  are  its.  They  say  ‘ How  many  sets  of  six  days  are  in 
the  year  1 ’ There  are  sixty  six-day  sets ; thus  the  course  of  the  year  by 
six-day  sets  is  unbroken.  Those  who  yoke  thus  the  days  of  the  year, 
they  attain  those  desires  which  are  in  the  year.  Those  who  yoke  them 
otherwise  than  that,  they  attain  not  those  desires  which  are  in  the  year. 
Now  some  perform  the  months  in  the  forward  order  only,  and  the  days  in  the 
forward  order,  (saying)  ‘ We  are  mounting  the  year  in  the  forward  direction 
in  both  ways.’  ‘ The  months  alone  should  be  reversed,  not  the  days,’  some 
(hold),  saying  ‘ The  months  are  reversed  in  that  this  Prsthya  Sadaha  comes 
round  again  from  the  back.’  Others  say  ‘ The  Trivrt  and  the  Trayastrih9a 
Stomas  are  characterized  by  being  at  a great  distance ; it  is  as  if  from 
a mountain  peak  one  should  fall  into  a pit ; that  is  a cleaving  of  the 
Stomas,  therefore  the  days  alone  should  be  reversed,  and  not  the  months,  to 
prevent  cleaving  of  the  Stomas.’  ® 

xxvi.  2.  Then  (follows)  the  discussion  of  the  Go  and  Ayus.'  They  should 


* See  99®'  ***'•  ^ 

2 M has  kariam  and  °skandeva  by  haplology. 

* stomakrntatdyai  will  hardly  do  (cf.  KB. 

xxviii.  4),  as  the  normal  dative  of 
purpose  is  practically  essential : perhaps 
stomd°  or  astoma°  (cf.  AB.  v.  16)  should 
stand.  The  days  are,  of  course,  the 
individual  days  (99®-  ; the 

proximity  is  caused  by  a Prsthya  being 
now  placed  in  the  beginning  of  the 
second  set  of  the  months.  The  first 
normal  day  of  the  Prsthya  has  the  Trivrt 
and  the  sixth  the  Trayastrifi9a  ; see  99®- 
X.  2.  1 ; 7.  1.  But  99®'  and 


A9S.  xi.  7.  9 agree  in  inverting  the  days 
as  well  as  the  Sadahas  ; in  xi.  7. 19,  how- 
ever, the  two  cases  here  given  are  men- 
tioned. 

xxvi.  2.  * The  Go  and  Ayus  days  precede  the 
last  ten  days  of  the  last  month  of  the 
Sattra.  They  form  also  the  second  and 
third  days  of  the  normal  Abhiplava 
Sadaha ; see  KB.  xx.  and  xxi ; 99®'  **• 
4.  The  order  here  is  Ayus,  then  Go, 
hence  vihrte  ; see  99®- 
does  not  note  the  variant  here  in  favour 
of  the  normal  order  as  in  A9S.  xi.  7.  11. 


497] 


[ — xxvi.  4 


The  Go  and  Ay  us  Days 

perforai  the  Go  and  Ayus  as  inverted ; the  Go  and  Ayus  are  day  and 
night ; day  and  night  are  inverted  towards  each  other ; moreover  the  Go 
and  Ayus  are  sky  and  earth ; sky  and  earth  are  inverted  towards  each 
other  ; moreover  the  Go  and  Ayus  are  expiration  and  inspiration  ; expiration 
and  inspiration,  being  inverted,  find  support  in  each  other.^  Some  perform 
them  in  the  forward  order,  saying  ‘ The  Go  and  Ayus  should  be  performed 
in  the  forward  direction ; the  Abhiplava  Stomas  are  reversed,  and  the 
Prsthya  Stomas  in  the  ten-night  (period).’  They  say  ‘ The  Go  and  Ayus 
are  the  second  and  the  third  day.’ 

Expiations  of  Errors. 

xxvi.  3.  Now  ^ they  discuss  (this  question),  ‘ Supposing  some  one  in 
carelessness  makes  a blunder  in  a Qastra  or  a recitation  or  if  there  is 
doubt,  should  one,  thinking  that  the  error  has  passed  unnoticed 
mentally  considering  the  (place  of)  occurrence,  having  gone  back  and 
remedied  the  error,  proceed  immediately  from  the  (place  of)  occurrence  (of 
the  error)  ? ’ Now  Paingya  used  to  say  ‘ Superfluous  would  be  a Mantra 
repeated  twice  when  not  prescribed ; therefore  he  should  not  proceed 
immediately.’  So  used  Paingya  to  say.  Now  Kau.sitaki  used  to  say 
‘ These  rites  in  which  the  number  of  Mantras  employed  is  limited  have 
limited  fruits.  Those  in  which  an  unlimited  number  of  Mantras  is  employed 
have  unlimited  fruits ; the  unlimited  is  mind  ; mind  is  Prajapati,  Prajapati 
is  the  sacrifice  ; the  sacrifice  rejoices  in  the  sacrifice  itself  as  mind  in  mind ; 
therefore  should  he  proceed  immediately.’  So  used  Kausitaki  to  say.^  ‘ By 
the  limited  he  conquers  the  limited,  the  unlimited  by  the  unlimited ; (it 
serves)  for  the  winning  of  the  unlimited  ; in  that  there  is  no  flaw  ’,  so  used 
Kausitaki  to  say.  He  should  not  offer  a libation.  So  the  sacrificer  obtains 
the  worlds  of  heaven,  all  desires,  all  attainments,  and  all  immortality,  and 
acquires  the  pre-eminence,  rule,  and  overlordship  of  all  creatures,  for  whom 
it  is  done  thus. 

xxvi.  4.  ‘ Now  if  after  the  conclusion  or  after  the  Pranava  or  vamt  call 
of  the  invitatory  and  offering  verses,  (an  error)  is  perceived,  by  that  time  the 
flaw  has  been  passed  over  ’,^  Pragahi  used  to  say.  ‘ Therefore  the  priest  in 

’ The  Anand  eel.  has  mkrte  and  pralyatitthata.  the  sense  of  necessity  rather  tlian  imme- 

* Tliere  is  no  real  parallel  in  AB.  v.  32-34  diacy. 

which  deals  with  the  Brahman’s  part  as  * abuddham  may  refer  to  tlie  case  of  vidkiisd 
correcting  errors  (cf.  99®*  “i-  21),  nor,  and  be  a subject ; or  it  may  be  object — 

what  is  more  noteworthy,  is  there  any  ‘ passed  unnoticed  ’. 

parallel  in  99®*  exact  sense  of  the  ^ LK  and  the  Anand.  ed.  insert  PaiTigyo  'tha  ha 

passage  is  not  certain  as  ananiarydlpra-  smdha,  which  will  not  do. 

is  not  unambiguous  and  may  have  xxvi  4.*  This  sense  seems  required  to  explain 

63  [h.o.s-  2s] 


xxvi.  4 — ] 


[498 


The  Soma  Sacrifice 

the  Sadas  should  not  call  attention  to  a flaw  passed  over  at  this  time 
Paingya  used  to  say  ; ‘ he  knocks  into  a pillar  or  falls  into  a pit  or  is  put 
into  one  or  perishes  he  used  to  say.  ‘ If  the  priest  in  the  Sadas  should 
call  attention  to  a flaw  passed  over,  there  must  not  be  repetition  of  what  has 
been  done,’  Aruni  used  to  say ; ‘ There  is  loss  of  a secondary  element,’  said 
Qvetaketu.^  ‘ Therefore  the  priest  in  the  Sadas  should  not  call  attention 
to  a flaw  passed  over,’  Paingya  used  to  say.  ‘ It  is  a tribulation  to  the 
sacrifice  if  the  priest  in  the  Sadas  calls  attention  to  a flaw  passed  over  ’. 
‘ Therefore  the  priest  in  the  Sadas  should  not  call  attention  to  a flaw  passed 
over,’  Paingya  used  to  say.^ 

xxvi.  5.  Further  he  used  to  say^  this.  Daivodasi  Pratardana  having 
gone  to  a sacrificial  season  of  the  Naimisiyas  and  having  glided  up  asked 
a question  on  this  point  of  doubt,  ‘ If  the  priest  in  the  Sadas  should  call 
attention  to  a flaw  passed  over  or  any  one  of  the  priests  should  note  it,  how 
would  you  remove  the  flaw  ?’  They  were  silent;  Alikayu  Vacaspata  was 
their  Brahman  priest ; he  said  ‘ I know  that  not ; but  will  ask  Jatukarnya,^ 
the  aged  teacher  of  those  formerly.’  Him  he  asked,  ‘ If  the  performer  him- 
self should  note  a flaw  passed  over  or  another  should  call  attention  to  it, 
how  is  that  flaw  to  be  made  flawless  ? By  I’epetition  of  the  Mantra  or  by 
an  oblation  1 ’ ‘ The  Mantra  should  be  recited  again  ’,  Jatukarnya  said. 

Him  Alikayu  again  asked,  ‘ Should  one  recite  in  full  the  Qastra  or 
recitation  or  Nigada  or  ofiering  verse  or  whatever  else  it  be  ? ’ ‘So 
much  as  is  erroneous  only  need  be  repeated,  a verse,  or  half  verse,  or 
quarter  verse,  or  word,  or  letter,’  Jatukarnya  replied.  But  Kausitaki 
used  to  say,®  ‘ He  should  not  repeat  the  Mantra,  nor  offer  a libation  ; 
there  is  no  flaw  ’,  for,  whatever  flaw  the  Hotrs  make  in  the  sacrifice  through 
inattention,  all  that  Agni  as  divine  Hotr  makes  flawless.  This  is  declared 
in  a Rc, 

xxvi.  6.  ‘ If  that  in  poverty  of  mind,  with  feeble  intellect, 


the  reason  for  neglecting  the  flaw,  the  view 
of  Paingya.  The  alternative  is  to  take  the 
statement  of  Pragahi  as  laying  down  the 
problem  only,  bhavatiti  thus  going  with 
budhyeta  (which  is  of  active  sense).  The 
comm,  supplies  prayafcittdhutih. 

® It  is  noteworthy  that  ((Ivetaketu  appears  in 
close  contact  with  Jatukarnya  in  9?®- 
xvi.  29.  6,  where  his  father  and  lie  are 
mentioned,  gunalopa  is  late. 

’ LK.  and  the  Anaud.  ed.  add  haika  dhus 
before  taamdt,  and  this  is  slightly  better 
sense.  The  chapter,  however,  like  KB. 
xxvi.  5,  is  probably  confused  in  text. 


* Presumably  Paiiigya’s  view  is  meant,  as 

at  the  end.  For  the  Sadasya  cf.  95®' 

1.  8 with  comm. ; AGS.  i.  23.  5 ; Weber, 
Ind.  Stud.  X.  144.  The  use  of  this  priest 
is  condemned  in  9B-  ^cii.  4.  1.  19. 

* Jatukarnya  appears  in  a similar  light  in 

99‘‘’-  iii*  20.  19,  and  i.s  mentioned  in  i.  2. 
17  ; iii.  16.  14.  He  became  Purohila  of 
the  Ka9yas,  Videhas,  and  Kausalyas,  xvi. 
29.  5 ; he  was  envied  by  9''etaketii.  For 
Pratardana  see  Vedic  Index,  ii.  29,  30. 

’ Cf.  KB.  xxvi.  2,  where  the  correction  is 
done,  not  merely  manasd,  as  it  seems,  but 
also  by  actual  repetition. 


The  Chandomas 


[ — xxvi.  8 


4t)9] 

Men  think  not  of  the  sacrifice, 

Then  A^ni  the  Hotr  skilled  in  the  offering,  well  knowing. 

Most  skilled  to  offei*,  to  the  gods  shall  offer  in  due  season/' 

In  that  also,  when  the  sacrifice  is  completed,  he  says  ‘ The  All-knower 
hath  offered  the  sacrifice,’^  he  says  ‘The  All-knower  hath  offered  this 
sacrifice.’  In  that  he  siiys  ‘ Having  sat  down  before  us,’  he  says  ‘ Agni, 
as  divine  Hotr,  having  sat  down  before  the  human  Hotr  sacrifices.’  Verily 
with  the  second  half  ver.se  or  ® the  first  verse  he  utters  a benediction. 


The  Chandomas. 


xxvi.  7.  On ' the  sixth  day  the  gods  ol)tained  the  Stomas  and  the 
months  ; having  obtained  these  Stomas  they  compressed  these  same  Stomas 
in  couples,  being  the  Stomas  of  the  Prsthya,  for  whence  could  they  have 
obtained  another  Stoma  ? The  Trivrt  and  the  Pancada9a  Stomas  becoming 
the  Caturvih9a  Stoma  support  the  seventh  day ; the  Saptada9a  and  the 
Trinava  Stomas,  becoming  the  Catu9catvarih9a  Stoma,  support  the  eighth 
day ; the  Ekavih9a  and  the  Trayastrin9a  Stomas,  becoming  the  Astecat- 
variu9a  Stoma,  support  the  ninth  day.  Of  them  the  first  is  measured  by  the 
Gayatri,  the  second  by  the  Tristubh,  the  third  by  the  Jagati ; in  that  they 
are  measured  by  the  metres,  therefore  are  they  Chandomas.  The  six 
Stotriya  venses  which  are  over  the  Astacatvarih9a  Stoma,  these  they  call 
the  seasons  ; the  seasons  are  six  ; by  these  the  tenth  day  is  performed. 

xxvi.  8.  The  sixth  day  is  the  end  ; the  seventh  day  is  a repeated 
extension  (of  the  rite) ; therefore  on  the  seventh  day  are  recited  hymns 
containing  the  word  ‘ extend  ’,  and  with  the  symbols  of  the  introductory 
(rite),  for  the  seventh  day  is  a second  introduction.  ‘ Forward  to  the  pure 
radiance  do  ye  bear  ’ is  the  Ajya,'  containing  (the  word)  ‘ forward  ’ ; that 
which  contains  (the  word)  ‘ forward  ’ is  a symbol  of  the  first  day.  ‘ Forward 
to  you,  the  pure,  are  offered  boldly’  is  (the  triplet)  to  Vayu,^  containing 
(the  word)  ‘ forward  ’ ; that  which  contains  ‘ forward  ’ is  a symbol  of  the  first 
day.  The  next  triplet  is  addressed  to  Mitra  and  Vayu,^  ‘ They  perceiving 
with  true  mind  ’ ; it  contains  (the  word)  ‘ yoke  ’ in  ‘ Yoked  with  their  own 
insight  they  bear  ’ ; that  which  contains  (the  word)  ‘ yoke  ’ is  a symbol  of  the 
first  day.  ‘ Up  the  eye  of  you  two,  O Varuna,  fair  of  aspect  ’ is  (the  triplet) 


1 RV.  X.  2.  5. 

* This  and  the  next  line  occur  in 

17  ; Ap^S.  iii.  13.  1 ; K^S.  ii.  2.  33,  but 
not  in  this  connexion,  though  in  an 

’ The  Anand.  ed.  has  cared. 

analogous  way.  asrnan,  a v.  1.  in  0 and 
comm.,  is  clearly  right. 


xxvi.  7.  ^ For  the  Chandomas  see  AB.  v.  16- 
21.  For  the  ritual  see  99®-  9-H. 

xxvi.  8.  ^ RV.  vii.  4 (already  cited  in  KB. 
xii.  7)  : 99s.  X.  9.  2 

® RV.  vii.  90.  1-3  ; see  99®*  ^ this 

and  nn.  3-8. 

’ RV.  vii.  90.  4-6. 


xxvi.  8 — ] 


[500 


The  Soma  Sacrifice 


to  Mitra  and  Varuna  ^ ; containing  (the  word)  ‘ extend  ’ in  ‘ The  sun  goeth, 
extending  of  the  pious  one’ ; that  which  contains  (the  word)  ‘ extend  ’ is  a 
symbol  of  the  seventh  day.  ‘ Hither, O Nasatyas,  with  chariot  rich  in  cattle 
‘ Come  hither  to  us,  O impetuous  god,  with  might,’®  ‘ Forward  to  you  in  the 
sacrifices  the  pious  have  sung,’’^  and  ‘ Forward  she  hath  come  forth  with 
fostering  current  ’ ® (are  the  other  triplets)  ; the  symbols  of  the  introductory 
(day)  are  (the  words)  ‘ hither  ’ or  ‘ forward  ’ ; therefore  on  the  seventh  day 
are  recited  hymns  containing  (the  words)  ‘ hither  ’ and  ‘ forward  ’ with 
the  symbols  of  the  introductory  (day),  for  the  seventh  day  is  a second 
introduction.  They  say  ‘ Whatever  metre  may  be  used  in  the  morning 
pressing,  the  recitation  of  it  is  by  half  verses,  with  the  symbol  of  the 
Gayatri,  and  thus  moreover  with  the  symbol  of  the  morning  pressing.’  But 
as  to  this  Kausitaki  used  to  say,  ‘ The  Tristubh  and  Jagati  are  not  suitable 
to  be  recited®  by  half  verses;  even  if  they  be  employed  at  the  morning 
pressing,  they  are  to  be  recited  by  Padas  only.’  So  is  the  rule.  The 
Prstha  is  the  Brhat  and  the  Qastra  is  connected  with  the  Rathantara ; this 
is  a pairing,  a symbol  of  generation.  The  strophes  and  antistrophes  of  the 
Marutvatiyas  and  (the  Pragathas)  to  Brahmanaspati  are  in  accord  with  the 
form  of  the  third  day  (rite) ; the  explanation  of  these  has  been  given. 

xxvi.  9.  ‘ With  what  array,  of  one  age,  of  one  home  1 ’ is  the  Marutva- 
tlya  ^ ; that  is  called  the  ‘ prosperity  hymn  ’.  With  it  Indra  and  the  Maiuts 
came  to  an  accord.  The  pre-eminence  of  him  who  knows  thus  men  accept. 
It  contains  (the  word)  ‘ hither  ’ in  ‘ With  what  mind  have  they  come  hither, 
and  whence?’,  and  is  connected  with  the  Rathantara.  ‘ That  ram  that  winneth 
the  light  I glorify  ’ is  a Jagati,®  containing  (the  word)  ‘ hither  ’ in  ‘ Hither 
Indra  would  I turn  for  aid  with  good  offerings  ’,  and  is  connected  with  the 
Rathantara.  They  say,  ‘ Seeing  that  the  Rathantara  is  normally  the  Prstha 
of  the  seventh  day,  then  why  is  the  Brhat  performed  daily  ? ’ These  days 
have  great  Stomas ; therefore  daily  is  the  Brhat  performed,  to  confer  equality 
of  might  on  these  days,  to  secure  inequality  of  might  of  these  Stomas.® 
Having  recited  the  extension  of  the  Brhat  he  recites  the  basis  of  the 
Rathantara.  ‘ Our  father  did  not  teach  us  any  recitation  * of  the  basis  ; each 
stood  alone  ’,  Kausitaki  used  to  say,  ‘ But  whenever  the  Stimans  fall  together 
on  the  same  day  then  he  should  recite  also  the  basis  of  the  one  or  the  other  ’. 


* RV.  vii.  (51.  1-3  (already  cited  in  KB.  xxv.  2). 
“ RV.  vii.  72.  1-3  (already  cited  in  KB.  xxv.  2). 

* RV.  vii.  30. 1-3  (alreadycited  in  KB.  xxv.  2). 
’’  RV.  vii.  43.  1-3. 

* RV.  vii.  95.  1-8  (alao  cited  in  KB.  xxvi.  16). 
'•*  elalsthanc  hardly  means  ‘ in  that  place  ’,  but 

is  comparable  with  the  use  in  AB.  vi.  6. 
RV.  i.  165  (already  cited  in  KB.  xix.  9); 


(?gS.  X.  9.  12. 

- RV.  i.  52  (already  cited  in  KB.  xxv.  3)  ; 
9^:S.  X.  9.  12. 

’ M has  c/iandowidndHi, but  tliisis  not  es.sentially 
required,  asamabalatdyan  is  strange. 

* For  the  mode  of  anufatisatia  see  (J!(JIS.  vii. 
21.  1-6;  X.  9.  14.  The  sense  seems  as 
given,  but  the  text  looks  corrupt. 


501] 


The  Chandomas 


[ — xxvi.  10 


‘ But,  if  they  use  the  Rathantara  of  Kanva,^  then  he  sliould  not  recite  also 
the  basis,  for  the  basis  of  otlier  Prsthas  is  not  to  be  recited’,  Kausitaki 
used  to  say.  ‘ Praise  him  who  hatli  might  to  overcome  and  ‘ Towards  this 
ram  much  invoked,  worthy  of  praise  ’ ai’e  hymns  ® in  Tristubh  and  Jagati, 
l>oth  containing  (the  word)  ‘ towards  ’ ; this  is  a symbol  of  the  Rathantara. 
Two  hymns  each  are  recited  in  the  Niskevalya  and  the  Marutvatiya  of  the 
first  Chandoma  ; the  sacrifice!'  has  two  feet ; (they  serve)  for  support.  They 
make  up  four ; the  Chandomas  are  cattle ; cattle  are  fourfold  ; moreover, 
they  are  four-footed  ; (they  serve)  for  the  obtaining  of  cattle. 

xxvi,  10.  ‘ That  desirable  of  Savitr  ’ is  (the  triplet)  to  Savitr,^  containing 
(the  word)  ‘ forward  ’ in  ‘ May  he  forward  our  prayers  ’ ; that  which  con- 
tains (the  word)  ‘ forward  ’ is  a symbol  of  the  first  day.  ‘ Let  the  two  come 
forward  with  weal  for  the  sacrifice  ’ is  (the  triplet)  to  sky  and  earth,^  con- 
taining (the  word)  ‘ forward  ’ ; that  which  contains  (the  word)  ‘ forward  ’ is 
a symbol  of  the  first  day.  ‘ This  to  the  race  divine  ’ is  (the  triplet)  to  the 
Rbhus,®  containing  (the  word)  ‘ hither  ’ in  ‘ The  hymn  by  the  sages  with  their 
mouth  {dsayd) ' ; that  which  contains  (the  word)  ‘ hither  ’ is  a symbol  of  the 
first  day.  ‘ With  straight  leading  for  us,  0 Varuna’  is  a five- verse  (hymn) 
to  the  All-gods,'*  containing  (the  word)  ‘ lead  ’ ; that  which  contains  (the 
word)  ‘ lead  ’ is  a symbol  of  the  seventh  day.  ‘ Come  hither  with  thy 
beauty  ’ is  (a  hymn)  in  verses  of  two  Padas  ® ; it  contains  (the  word)  ‘ hither  ’ ; 
that  which  contains  (the  word)  ‘ hither  ’ is  a symbol  of  the  first  day- 
‘ Dread,  supporting  the  people  ’ is  (the  hymn)  to  the  All-gods,®  containing 
(the  word)  ‘ hither  ’ in  ‘ O ye  All-gods,  come  hither  ’ ; that  which  contains 
(the  word)  ‘ hither  ’ is  a symbol  of  the  first  day.  It  is  in  Gayatri,  for  this 
set  of  three  daj’^s  has  the  Gayatri  at  the  third  pressing.  ‘ Vai9vanara  to  our 
aid  ’ is  (the  hymn)  to  V aifvanara ; ■ containing  (the  word)  ‘ hither  ’ in 
‘ Hither,  hither  come  forward  from  afar  ’ ; that  which  contains  (the  word) 

‘ hither  ’ is  a symbol  of  the  first  day.  ‘ Forward  to  you  the  Tristubh,  food  ’ 
is  (the  hymn)  to  the  Maruts,®  containing  (the  word)  ‘ forward  ’ ; that  which 
contains  (the  word)  ‘ forward  ’ is  a symbol  of  the  first  day.  ‘ Singing,  thee 
we  invoke’  is  (the  hymn)  to  Jatavedas,®  containing  (the  words)  ‘ extend’  in 
‘ With  thee  they  extend  the  sacrifice  ’ ; that  which  contains  (the  word) 


* Tlie  Anand.  ed.  has  absurdly  ijady  uAa  eva. 

For  the  Kanvarathantara  see  Ind.  Stud. 
iii.  212 ; PB.  xiv.  3.  15  ; xviii.  4.  7,  9. 

® RV,  vi.  18  (already  cited  in  KB.  xxiv.  2)  and 
i.  51  (already  cited  in  KB.  xxv.  6)  ; 9?®* 
X.  9.  13. 

’ RV.  iii.  62.  10-12  (already  cited  in  KB. 
xxiii.  3)  ; x.  9.  16. 

* RV.  ii.  41.  19-21  (already  cited  in  KB.  ix. 


3)  ; 99s.  X.  9.  16. 

3 RV.  i.  20.  1-3  ; 99s.  X.  9.  16. 

‘ RV.  i.  90.  1-5  ; 99S.  x.  9.  16. 

» RV.  X.  172  ; 99s.  X.  9.  16. 

* RV.  i.  3.  7-9 ; 99s.  X 9.  16. 

’’  See  99s.  ii.  5.  3 ; AV.  vi.  35.  1 ; 99S,  x.  9. 
17. 

* RV.  viii.  7.  1-15  or  1-9  (99S.  x.  9.  17). 

» RV.  V.  13 ; 99s.  X.  9.  17. 


xxvi.  10 — ] 


The  Soma  Sacrifice 


[502 


‘ extend  ’ is  a symbol  of  the  seventh  day.  It  is  in  Gayatri,  for  this  set  of 
three  days  has  the  Gayatri  at  the  third  pressing.  These  are  the  hymns  of 
the  Agnimaruta.  These  are  the  hymns  of  this  daj’^.  It  is  an  Ukthya.  It 
obtains  what  the  first  day  obtains. 

xxvi.  11.  The  first  Chandoma  is  this  world,  the  second  the  world  of  the 
atmosphere,  the  last  yonder  world  ; therefore  on  the  middle  day  are  recited 
hymns  containing  (the  word)  ‘ great  ’,  for  the  atmosphere  is  great.  ‘ More- 
over, they  should  contain  (the  word)  begun  ” ; verily  thus  he  refers 
to  the  next  day,  verily  thus  they  keep  taking  hold  of  the  next  day  ’, 
Kausitaki  used  to  say.  ‘ Agni  for  you  the  god,  in  unison  with  the  flames  ’ is 
the  Ajya ; ^ in  ‘ When  he  hath  stood  out  from  the  great  enclosure  ’ it  contains 
(the  word)  ‘great’  and  also  contains  (the  idea)  ‘begun’.  ‘Were  not  they 
who  were  made  great  with  homage  V is  (the  triplet)  to  Vayu,^  containing  (the 
word)  ‘ great  ’ ; that  which  contains  (the  words)  ‘ made  great  ’ contains  (the 
word)  ‘ great  ’,  for  this  day  contains  (the  word)  ‘ great  ’.  The  following 
triplet  ® is  addressed  to  Indra  and  Vayu,  ‘ So  far  as  the  power  of  the  body, 
so  far  as  the  might  ’,  containing  (the  idea)  ‘ begun  ’ in  ‘ So  far  as  men  can 
discern  with  the  eye.’  ‘ To  you  two  at  the  rising  of  the  sun  with  hymns  ’ is 
(the  triplet)  to  Mitra  and  Varuna,*  containing  (the  word)  ‘ great  ’ in  ‘ I 
invoke  Mitra,  Varunaof  pure  strength  ’,  and  also  (the  idea)  ‘ begun  ’.  ‘ From 
her  sister  dawn  night  doth  retreat  ’ is  (the  triplet)  to  the  A9vins,®  containing 
(the  word)  ‘ great  ’ in  ‘ With  great  guerdon  in  horses,  in  cows,  let  us  invoke 
you  ’,  and  also  (the  idea)  ‘ begun  ’.  ‘ This  Soma  hath  been  pressed  for  you, 
O Indra  ’ is  (the  triplet)  to  Indra,®  containing  (the  idea)  ‘ begun  ’ in  ‘ 0 
Brahman,  O hero,  rejoicing  in  the  making  of  prayer.’  ‘ Let  the  Brahmans, 
the  Angirases,  come  forward  ’ is  (the  triplet)  to  the  All-gods,”  containing  the 
idea)  ‘ begun  ’ in  ‘ Let  the  noise  of  the  cloudy  one  have  knowledge.’  ‘ May 
Sarasvati  for  us  rejoicing  ’ is  (the  triplet)  to  Sarasvati  ® containing  (the 
word)  ‘ great  ’ in  ‘ make  great  ’ in  ‘ Make  great,  O beauteous  one,  to  thy 
praiser  accord  strength  ’,  for  this  day  contains  (the  word)  ‘ great’.  The  Prstha 
is  connected  with  the  Rathantara,  the  (^astra  with  the  Brhat ; this  is  a 
pairing,  a symbol  of  generation. 

xxvi.  12.  ‘Great  is  Indra,  manlike,  spreading  over  mortals  ’ is  the  first* 
of  the  Marutvatiyas  in  Tristubh,  containing  (the  word)  ‘ great  ’,  for  this  day 


> RV.  vii.  3 : abkyarabclha  is  nowhere  found  as 
word,  but  only  as  an  idea,  99®*  ^ 12.  2. 
Read  param  evaitad  .as  in  KB.  xxii  2. 

* RV.  vii.  91.  1-3  (already  cited  in  KB.  xxv. 

2)  ; 99®-  tilt®  nn.  3-8.' 

’ RV.  vii.  91.  4-6  (already  cited  in  KB.  xxv.  2). 
< RV.  vii.  66. 1-3. 


6 RV.  vii.  71.  1-3. 

« RV.  vii.  29.  1-3. 

’ RV.  vii.  42.  1-3. 

* RV.  vii.  95.  4-6  (already  cited  in  KB.  xxv. 

2). 

xxvi.  12.  ' RV.  vi.  19.  1-13  (already  cited  in 
KB.  xxi.  4);  99S.  x.  10  5. 


503] 


The  Chandomas 


[xxvi.  13 


contains  (the  word)  ‘great’.  ‘These  thee  of  many  a poet’  is  the  second,^ 
containing  (the  word)  ‘ great  ’ in  ‘ Call  thee  that  art  to  be  invoked,  O hero 
and  also  (the  idea)  ‘ begun  ‘ Where  is  this  hero,  who  hath  seen  Indra  ? ’ is 
the  third  ® containing  (the  word)  ‘ great  ’ in  ‘ Going  with  the  bays  on  a fair 
chariot’,  and  also  (the  idea)  ‘ begun  ’.  ‘ Even  from  great,  O Indra,  thou  those 
that  approach’  is  the  fourth,*  containing  (the  word)  ‘great  ’ in  ‘ Even  from 
great  misfortune  thou  art  the  protector  ’,  and  also  (the  idea)  ‘ begun  ’. 
‘ Him  sky  and  earth  of  one  mind  ’ is  the  fifth  ® in  Jagatl,  containing  (the 
word)  ‘ great  ’ in  ‘ What  time  he  went  revealing  greatness  and  power  ’,  and 
also  (the  idea)  ‘ begun  ’.  ‘ Thou  art  great,  O Indra  ; to  thee  the  earth  ’ is  the 

first  ® in  Tristubh  of  the  Ni.skevalyas,  containing  (the  word)  ‘ great  ’,  for  this 
da^^^  contains  (the  word)  ‘ great  ’.  ‘ Thou  art  great,  O Indra,  who  by  thy 

might’  is  the  second,''  containing  (the  word)  ‘great’  and  also  (the  idea) 
‘ begun  ’.  ‘ Many  not  of  old  to  him  ’ is  the  third,®  containing  (the  word) 

‘ great  ’,  in  ‘ To  the  great,  the  hero,  impetuous,  eager  ’,  and  also  (the  idea) 
‘ begun  ’.  ‘ This  fame  for  thee,  O bounteous  one,  through  thy  greatness  ’ is 

the  fourth,®  containing  (the  word)  ‘ great  ’ and  (the  idea)  ‘ begun  ’.  ‘ This 

prayer  to  thee  I offer,  the  great  one  ’ is  the  fifth  in  Jagati,'®  containing  (the 
word)  ‘great ’and  (the  idea)  ‘ begun ’.  Five  hymns  each  are  recited  in 
the  Niskevalya  and  the  Marutvatlya  in  the  middle  Chandoma ; the 
Chandomas  are  cattle ; cattle  are  fivefold  ; verily  (they  serve)  to  obtain 
cattle. 

xxvi.  13.  ‘The  golden  handed  for  aid’  is  (the  hymn)  to  Savitr,'  containing 
(the  idea)  ‘ begun  ’ in  ‘ The  son  of  the  waters  for  aid  ’.  ‘ May  the  two  great 

ones, sky  and  earth,  for  us’  is  (the  triplet)  to  sky  and  earth,^  containing  (the 
word)  ‘great  ’,  for  this  day  contains  (the  word)  ‘ great  ’.  ‘ Youthful  the  parents 
again  ’ is  (the  triplet)  to  the  Rbhus,®  containing  (the  idea)  ‘ begun  ’ in  ‘ With 
Indra  with  the  Maruts  and  the  Adityas,  the  kings.’  ‘ The  great  aid  of  the 
gods’  is  a nine- verse  (hymn)  to  the  All-gods.*  In  ‘Favour  be  ours,  0 
Aryaman,  favour,  O Varuna,  to  be  celebrated  ’,  it  contains  (the  word)  ‘ great  ’, 
and  (the  idea)  ‘ begun  ’.  ‘ These  worlds  let  us  subject’  is  a hymn  in  verses 

of  two  Padas,®  containing  (the  idea)  ‘ begun  ’ in  ‘ Indra  and  the  All-gods  ’. 
‘ All-gods  increasing  holy  order  ’ is  (the  hymn)  to  the  All-gods,®  containing 


’ RV.  vi.  21  (already  cited  in  KB.  xx.  3) ; 
99s.  X.  10.  5. 

® RV.  V.  30. 1-12  (already  cited  in  KB.  xxi.  3'  ; 
99s.  X.  10.  5. 

* RV.  i.  169  ; 99S.  x.  10.  5. 
s RV.  X.  113  ; 99s.  X.  10.  5. 

« RV.  iv.  17  ; 99s.  X.  10.  6. 

■ RV.  i.  63  ; 99S.  x.  10.  6. 

* RV.  vi.  32  ; 99s.  X.  10.  6. 


® RV.  X.  54  ; 99s.  X.  10.  6. 

1®  RV.  i.  102  ; 99s.  X.  10.  6. 

> RV.  i.  22.  5-8  ; see  99S.  x.  10.  7. 

2 RV.  i.  22.  13-15  (already  cited  in  KB.  xiii. 
1)  ; 99s.  X.  10.  7. 

* RV.  i.  20.  4-6  ; 99S.  x.  10.  7. 

* RV.  viii.  83 ; 99S.  x.  10.  7. 

5 RV.  X.  157  ; 99s.  X.  10.  7. 

6 RV.  vi.  52.  10-12  ; 99S.  x.  10.  7. 


xxvi.  13 — ] 


[604 


The  Soma  Sacrifice 

(the  word)  ‘ great  ’ in  the  word  ‘ increase  for  this  day  contains  (the  word) 
‘ great  It  is  in  Gayatri,  for  this  set  of  three  days  has  the  Gayatri  at  the 
third  pressing.  ‘ Vai9vanara  hath  produced  ’ is  (the  hymn)  to  Vai9vanara/ 
containing  (the  word)  ‘great’  in  ‘waxing  great’  in  ‘Waxing  great  with 
might  on  the  earth’,  for  this  day  contains  (the  word)  ‘great  ’.  ‘ What  now, 

when  as  a dear  ? ’ is  (the  hymn)  to  the  Maruts,®  containing  (the  idea)  ‘ begun  ’. 
‘ The  messenger  of  you,  of  all  knowledge  ’ is  (the  hymn)  to  Jatavedas.®  Or 
‘ O Agni,  be  merciful ; thou  art  great  ’,  an  eight-verse  hymn  for  the  eighth 
day,^°  but  the  former  is  the  rule.  It  contains  (the  word)  ‘ great  ’ in  ‘ He  great 
the  recess  of  the  sky  ’,  for  this  day  contains  (the  word)  ‘ great  ’.  It  is  in 
Gayatri,  for  this  set  of  three  days  has  the  Gayatri  at  the  third  pressing. 
These  are  the  hymns  of  the  Agnimaruta.  These  are  the  hymns  of  this  day. 
It  is  an  Ukthya.  It  obtains  what  the  second  day  obtains. 

xxvi.  14.  Going  is  the  end ; so  yonder  sky,  yonder  world,  and  the  ninth 
day ; therefore  at  the  ninth  day  are  recited  hymns  containing  (the  word) 
‘go’.  ‘We  have  gone  with  great  praise  to  the  youngest’  and  ‘Me,  the 
strong,  0 Agni,  of  the  Soma  ’,  these  two  (hymns)  are  the  Ajya,  containing 
(the  Avord)  ‘ go  ’ in  ‘ We  have  gone’  ; this  is  a symbol  of  the  end  ; the  ninth 
day  is  the  end ; he  returns  as  it  were,  having  gone  to  the  end,  for  hence 
whitherward  should  he  go  ? It  contains  (the  word)  ‘ stand  ’ in  ‘ Here  stand 
the  cows,  fattening’ ; this  is  a symbol  of  the  end  ; the  ninth  day  is  the  end ; 
having  gone  to  the  end,  he  stands  as  it  were,  for  hence  whitherward  .should 
he  go  ‘ “ We  have  gone  with  great  praise  to  the  youngest  ”,  this  triplet 
alone  should  form  the  Ajya,’  ^ Paingya  used  to  say.  It  contains  (the  word) 

‘ go  ’ in  ‘ We  have  gone  ’ ; this  is  a symbol  of  the  end ; the  ninth  day  is  the 
end ; he  returns  as  it  were,  having  gone  to  the  end,  for  hence  whitherward 
should  he  go  ? ‘ How  can  a triplet  make  up  the  Astacatvarifi9a  Stoma  ? ’ 

Kausitaki  used  to  say.  ‘ Me  the  strong,  0 Agni,  of  the  Soma  ’ ^ he  should 
also  recite  ; this  contains  a symbol  of  ending  in  its  reference  to  what  has 
taken  place ; ‘ We  have  brought  forward  the  sacrifice  ’ and  ‘ From  the  sky 
they  have  learned  ’ ® are  regarding  what  has  taken  place  as  it  were.  ‘ Here 
however,'*  the  Stoma  is  not  pervaded  ’ Paingya  used  to  say,  ‘ since  by  verses 
alone  the  Stoma  cannot  be  pervaded  ’.  ‘ The  verse  by  means  of  syllables 

makes  up  the  Stoma,  with  syllables  the  Nivid  or  Puroruc  the  verse ; the 
Stoma  is  pervaded  then  when  either  a Nivid  or  a Puroruc  i.s  recited. 

’ Given  in  full  in  8.  “ RV.  iii.  1. 

» UV.  i.  38 ; 99s.  X.  10.  8.  =•  RV.  iii.  1.  2. 

“ RV.  iv.  8 ; ^0"  8.  * nvd  api  of  M is  clearly  eoirect,  nvdpi  of  the 

RV.  iv.  9 ; 99s.  vi.  4.  1,  who,  however,  does  comm,  and  most  MSS.  (K  has  nvabhi,  read 

not  even  mention  this  as  a variant  hero.  al.so  in  the  Anand.  ed.)  being  an  obvious 

1 RV.  vii.  121-3;  99S.  x.  11.  2,  3,  which  blunder, 

allows  both  or  one. 


505] 


The  Chandonias 


[ — xxvi,  15 


Therefore*  yonder  triplet  alone  should  be  the  Ajya  ’ (they  say).  ‘ Yonder  ’ 
is  according  to  the  order  of  Paingya.”  But  the  rule  is  ‘ both  By  it 
Vi^vamitra  and  Vasistha  came  into  accord  ; they  grant  accord  to  the  pre- 
eminence of  him  who  knows  thus.  Therefore  should  both  be  the  Ajya,  first 
that  of  Vasistha,  then  that  of  Vi9vamitra. 

xxvi.  15.  ‘O  Vayu,  come  to  us,  drinker  of  the  pure’  is  (the  triplet)  to 
Vayu  and  to  Indra  and  Vayu,^  containing  (the  word)  ‘go’  in  ‘ gone ’ ; this 
is  a symbol  of  the  end  ; the  ninth  day  is  the  end  ; he  returns  as  it  were, 
being  gone  to  the  end,  for  hence  whitherward  should  he  go  ? In  ‘ The 
lively  pourer  hath  stood  at  the  sacrifices  it  contains  (the  word)  ‘ stand  ’ ; 
this  is  a symbol  of  the  end  ; the  ninth  day  is  the  end  ; having  gone  to  the 
end,  he  stands  as  it  were,  for  hence  whitherward  should  he  go  “?  ‘ Dwelling 

in  the  sky,  from  the  atmosphere,  on  the  earth  ’ is  (the  triplet  ^)  to  Mitra  and 
Varuna,  containing  (the  word)  ‘ dwell  ’ in  ‘ dwelling  ’ ; this  is  a symbol  of  the 
end;  the  ninth  day  is  the  end;  having  gone  to  the  end,  he  dwells  as  it 
were,  for  hence  whitherward  should  he  go  ? ‘ Come  hither  to  us  with  all 

boons,  O A9vins  ’ is  (the  triplet)  to  the  A9vins,®  containing  (the  word)  ‘ stand  ’ 
in  ‘ That  standing  place  hath  been  proclaimed  for  you  on  earth  ’ ; this  is  a 
symbol  of  the  end  ; the  ninth  day  is  the  end  ; having  gone  to  the  end,  he  stands 
as  it  were,  for  hence  whitherward  should  he  gol  ‘Indra  men  invoke  in 
the  conflict  ’ is  (the  triplet)  to  Indra  ; ® ‘ That  he  may  make  our  prayers 
effective  ’,  (in  this)  ‘ effective  ’ denotes  the  highest ; this  is  a symbol  of 
the  end ; the  ninth  day  is  the  end ; in  the  end  he  places  the  end.  ‘ Agni, 
erect,  hath  established  the  favour  of  the  bright  one  ’ is  (the  triplet)  to  the 
All-gods,'^  containing  (the  word)  ‘ establish  ’ ; this  is  a symbol  of  the  end ; 
the  ninth  day  is  the  end ; having  gone  to  the  end  he  establishes  as  it  were, 
for  hence  whitherward  should  he  go?  ‘ Forward  she  hath  come  forth  with 
fostering  current  ’ is  (the  triplet)  to  Sarasvati.®  In  ‘ Forcing  forward  ’ there 
is  repetition ; the  ninth  day  is  the  end ; having  gone  to  the  end,  he  repeats 
as  it  were,  for  hence  whitherward  should  he  go  ? These  are  the  Praiigas  by 
Vasistha,  arranged  in  triplets  ; Vasistha  is  Prajapati ; he  is  the  extender  of 


® M seems  to  have  had,  before  ircam,  tasinad 
ujdpyaia  eva  tasmdd  ada  era,  of  which  the 
second  clause  has  dropped  out.  The  first 
is  not  essential  and  may  be  a gloss. 

® M has  vacasd  for  which  vacasa  may  be  an 
unusual  Sandhi.  The  sense  is  apparently 
as  rendered,  in  which  case  the  previous 
clause  can  hardly  be  given  to  Paingya  ; 
but  as  they  refer  to  the  Trca  he  approves, 
ados  becomes  a suitable  description.  The 
Anand.  ed.  has,  absurdly,  varcasa. 


* RV.  vii.  92.  1,  3,  5,  according  to  99S.xii.  5, 

and  vii.  92.  2.  4,  and  vii.  90.  5.  See  for 
the  next  nos.  2-8  99®- 
2 KV.  vii.  92.  5. 

® RV.  vii.  92.  2. 

* RV.  vii.  64.  1-3. 

= RV.  vii.  70.  1 3. 
s RV.  vii.  27.  1-3. 

7 RV.  vii.  39.  1-3. 

* RV.  vii.  95.  1-3  (already  cited  in  KB.  xxvi. 

8 . 


64  [h.O.S.  2ft] 


xxvi.  15 — The  Soma  Sacrijice  [50(i 

the  sacrifice;  he  is  renewed  at  the  repeated  extension  of  the  sacrifice  ; 
verily  in  Prajapati  they  attain  all  their  desires.  The  Prstha  is  the  Brhat, 
the  Qastra  connected  with  the  Rathantara ; this  is  a pairing,  a symbol  of 
generation. 

xxvi.  16.  ‘ Three  friendships  hath  man’s  worship  ’ is  the  first  of  the 
Marutvatiyas  in  Tristubh,^  containing  (the  word)  ‘ three  ’ ; it  is  a symbol  of 
the  third  day.  ‘ Indra  maketh  for  the  car  a way  forward  ' is  the  second, ^ con- 
taining (the  word)  ‘ stand  ’ in  ‘ hath  stood  upon  ’ in  ‘ Which  in  strength 
the  generous  one  hath  stood  upon  ’ ; this  is  a symbol  of  the  end  ; the  ninth 
day  is  the  end ; having  gone  to  the  end,  he  stands  as  it  were,  for  hence 
whitherward  should  he  go  ? ‘ Stand  on  the  bays  being  yoked  to  the  car  ’ 

is  the  third, ^ containing  (the  word)  ‘ stand  ’ in  ‘ stand  ’ ; this  is  a symbol  of 
the  end ; the  ninth  day  is  the  end  ; having  gone  to  the  end.  he  stands  as  it 
were,  for  hence  whitherward  should  he  go  ? ‘ Let  him  sing  the  Saman 

springing  forth  as  of  a bird  ’ is  the  fourth  * ; (the  word)  ‘ Saman  ’ is  a 
symbol  of  yonder  world.  ‘ Sing  ye  forth  to  the  glad  one  the  song  rich  in 
food  ’ is  the  fifth  ^ in  Jagati ; in  that  it  has  the  same  ending,  it  has  the 
symbol  of  the  end.  ‘ May  the  true  one  come  hither,  the  generous,  he  of  the 
Soma  lees’  is  the  first  of  the  Niskevalyas  in  Tristubh.®  There  is  I'epetitiou 
in  ‘ Let  loose,  0 hero  ’ ; the  ninth  day  is  the  end  ; having  gone  to  the  end, 
he  repeats  as  it  were,  for  hence  whitherward  should  he  go  ? ‘To  him  the 
strong,  the  impetuous  ’ is  the  second,'^  having  tlie  same  beginning  in  ‘ To 
him  ’,  and  ‘ To  him  ’ ; just  as  that  which  has  the  same  ending,  so  that  which 
has  the  same  beginning  is  a symbol  of  the  end.  ‘ As  the  sky  surpasseth  the 
earth,  0 Indra,  that  which  our  foes  ’ is  the  third  * ; (the  word)  ‘ sky  ’ is  a 
symbol  of  yonder  world.  ‘ That  highest  power  of  thine  is  on  high  ’ is  the 
fourth  ® ; there  is  repetition  in  ‘ highest  on  high  ’ ; the  ninth  day  is  the  end  ; 
having  gone  to  the  end,  he  repeats  as  it  were,  for  hence  whitherward  should 
he  go ? ‘I  was  the  first  lord  of  wealth ’ and  ‘ To  the  all  conquering,  the 
booty  conquering,  the  light  conquering  ’ are  two  (hymns)  in  Jagati  ; in  ‘ 1 ’ 
and  ‘ 1 ’ there  is  the  same  beginning ; just  as  that  which  has  the  same  end- 
ing, so  that  which  has  the  same  beginning  is  a symbol  of  the  end  ; in 
‘ conquering  ’ and  ‘ conquering  ’ there  is  repetition ; tlie  ninth  day  is  the 


* RV.  V.  29  (already  cited  in  KB.  xxii.  4)  ; 

99S.  X.  11.  6. 

* RV.  V.  31  (already  cited  in  KB.  x.x.  2) ; 99^' 

X.  1 1.  6. 

3 RV.  iii.  35  ;alreadycited  in  KB.  xx.  4)  r 99^- 
X.  11.  6, 

■*  RV.  i.  173  (already  cited  in  KB.  xxiv.  5)  ; 
99s.  X.  11.6. 

6 RV.  i.  101  ; 99s.  X.  11.  6. 


" RV.  iv.  66  (alre.ady  cited  in  KB.  xxv.  7) ; 

99s.  X.  11.  7. 

’ RV.  i.  66;  99s.  X.  11.  7. 

* RV.  vi.  20  (already  cited  in  KB.  xxv.  6); 

99B.  X.  11.  7. 

’ RV.  i.  108;  99s.  X.  11.  7. 

RV.  X.  48  (already  cited  in  KB.  xxii.  4)  and 
ii.  21  (alieady  cited  in  KB.  xxv.  7';  99^- 
X.  11.  7. 


507] 


The  Chanda  mas 


[ — xxvi.  ] 7 


end ; having  gone  to  the  end  he  repeats  as  it  were ; for  hence  whitherward 
should  he  go  ? In  the  Marutvatlya  are  recited  five  hymns  in  the  last  Chan- 
donia  ; the  Chandoinas  are  cattle  ; cattle  are  fivefold  ; verily  (they  serve)  to 
obtain  cattle.  Six  at  the  end  (are  recited)  in  the  Niskevalya ; the  year  has 
six  seasons;  verily  (they  serve)  to  obtain  the  year. 

xxvi.  17.  ‘ Towards  thee,  O god  Savitr  ’ is  (the  triplet)  to  Savitr ' ; yonder 
world  is  turned  towards  (this)  tus  it  were ; this  is  a symbol  of  yonder 
world.  • Forward  towards  you,  mightily,  sky  and  earth  ’ is  (the  triplet)  to 
sky  and  earth  ; * there  is  repetition  in  ‘ Mightily,  sky  and  earth,  towards  ’ ; 
the  ninth  day  is  the  end ; having  gone  to  the  end,  he  repeats  as  it  were, 
for  hence  whitherward  should  he  go?  ‘Let  Indra  give  for  food  to  us’  is 
one  (verse  ; ‘ Give  ye  jewels  ’ are  two ; these  are  (the  triplet)  to  the 
Rbhus ; there  is  repetition  in  ‘ one  one  ’ in  ‘ Each  one  each  one  with  wise 
direction  the  ninth  day  is  the  end ; having  gone  to  the  end  he  repeats  as 
it  were,  for  hence  whitherward  should  he  go?  Then  the  Vai9vadeva  is 
composed  of  the  whole  of  Manu’s  (hymns  ^) ; Manu  is  life  ; verily  thus  he 
places  life  in  the  sacrifice  and  in  the  sacrificers.  Here  are  (the  verses)  with 
two  Padas ; the  explanation  of  them  has  been  given.  ‘ O ye  All-gods,  come 
hither’  is  (the  triplet)  to  the  All-gods,®  containing  (the  word)  ‘go’  in 
‘ come  hither  ’ ; this  is  a symbol  of  the  end ; the  ninth  day  is  the  end ; he 
returns  as  it  were,  having  gone  to  the  end,  for  hence  whitherward  should 
he  go  ? It  is  in  Gayatri,  for  this  set  of  three  days  has  the  Gayatri  at  the 
third  pressing.  ‘ Present  in  the  sky  he  shone  ’ is  to  Vai9vanara  ;®  ‘ in  the 
sky’  is  a symbol  of  yonder  world.  ‘ O Maruts,  in  whose  dwelling  ’ is  (the 
hymn  ’’)  to  the  Maruts,  containing  (the  word)  ‘ dwell  ’ in  ‘ dwelling  ’ ; this 
is  a symbol  of  the  end ; the  ninth  day  is  the  end ; having  gone  to  the  end, 
he  dwells  as  it  were,  for  hence  whitherward  should  he  go  ? ‘ Agni  is  the 

Hotr,  the  Purohita’  is  (the  hymn)  to  Jatavedas,®  containing  (the  word) 
‘ dwell  ’ in  ‘ The  dwelling,  O thou  of  pure  radiance  ’ ; this  is  a symbol  of  the 
end ; the  ninth  day  is  the  end ; having  gone  to  the  end,  he  dwells  as  it 
were,  for  hence  whitherward  should  he  go  ? It  is  in  Gayatri,  for  this  set 
of  three  days  has  the  Gayatri  at  the  third  pressing.  These  are  the 
hymns  of  the  Agnimaruta.  These  are  the  hymns  of  this  day.  It  is 
an  Ukthya.  It  obtains  what  the  third  day  obtains.  Daily  in  all  the 


* RV.  i.  24.  3-6  (alieady  cited  in  KB.  viii.  1)  ; 

g^S.  X.  11.  8. 

* RV.  iv.  66.  6-7  ; ggs.  x.  11.  8. 

* RV.  viii.  93.  34  and  i.  20.  7 and  8 ; ggs.  x. 

11.  8. 

‘ RV.  viii.  27-31  ; ggS.  x.  11.  8,  omitting  viii. 
28.  4. 


* RV.  ii.  41.  1 3-15  (alx-eady  cited  in  KB.  xxiv. 

2)  ; ggS.  X.  11.  8. 

* The  verses  are  given  in  ggs.  x.  11.  9. 

RV.  i.  86  (also  cited  in  KB.  xxviii.  3) ; ggs. 
X.  11.  9. 

« RV.  iii.  11  ; ggS.  X.  11.  9. 


XX  vi.  17 — ] 


[508 


The  Soma  Sacrifice 

Chandomas  (the  verses)  of  two  Padas  are  recited  ; the  Chandomas  are 
cattle ; (the  verses)  with  two  Padas  are  the  metre  of  the  sacrificer ; verily 
thus  he  places  the  sacrificers  in  the  overlordship  of  cattle ; man  stands 
over  cattle  as  it  were. 


ADHYAYA  XXVIl 


The  Soma  Sacrifice  {continued). 


The  Tenth  Day  of  the  Dagardtra. 


xxvii.  1.  ‘ The  tenth  day ^ is  that  which  is  above  in  the  sky’  Kausitaki 
used  to  say ; therefore  it  is  what  is  not  to  be  explained,  for  no  one  knows 
this  clearly.  ‘ Let  me  not  explain  ignorantly  ’ (he  thinks).  The  tenth  day 
is  a limited  divine  rite ; it  is  the  Anustubh  ; he  who  explains  it  makes 
a surplus ; stumbling  is  liable  to  befall  him  who  explains.  As  to  this  they 
say  ‘ Let  him  explain ; the  sacrifice  rejoices  at  the  approach  of  a wise  man, 
“ What  ^ is  to  become  successful  in  me,  that  will  he  cause  to  be  successful.”  ’ 
If  any  person  inadvertently  makes  an  error,  then  he  who  observes  it  should 
aside  repeat  the  passage  as  a self  study,  or  the  householder  or  one  of  the 
priests  should  creep  up,  and  he  aside  should  recite  the  passage  as  a self 
study.®  If  he  does  not  think  this  proper,  he  should  at  once  explain.'*  The 
Anustubh  is  released  on  the  tenth  day  ; the  Anustubh  is  speech  ; now  speech 
having  borne  the  burden  becomes  as  it  were  the  bearer  of  a dread  thing.® 


* For  the  tenth  day  of  the  Da^aratra  which 

ends  the  twelfth  month  of  the  year  Sattra 
see  AB.  V.  22-25.  For  the  ritual  see 
12.  For  the  non-use  of  the 
Anustubh  see  B^S.  xvi.  6. 

2 As  cited  by  Anartiya  on  12.  5 the 

reading  is  the  more  simple  one  yato 
’samrddham,  but  it  is  very  unlikely  that 
this  could  have  been  changed  into  the 
reading  of  the  text.  The  Anand.  ed.  has 
’yam  me. 

’ This  is  the  sense  as  taken  by  Anartiya  on 
99s.  1.  c.  M curiously  inserts  yas  tarn 
tatra  bruydt  after  adhiydi. 

* The  lack  of  a concluding  ih‘ as  often  renders 

uncertain  the  point  at  which  the  text  of 
the  view  cited  stops. 

® M has  kriirava?ieva  and  this  in  view  of 
tadohuti  is  clearly  correct,  though  the 
comm,  has  kruraraveva.  M has  (vdg)vr 
(tadohuti)  in  a correction.  This  Anustubh 


verse,  despite  its  clear  character  and  the 
particle.s,  has  escaped  the  vigilance  of 
the  edd.  and  of  the  Vedic  Concordance.  The 
words  tad  cnam,  for  which  M has  the  far 
simpler  and  probably  certain  tad  elan 
(ignored  by  Lindner},  appe.ar  to  me  to 
be  prefixed  to  fit  the  verse,  which  seems 
to  be  a relic  of  old  Indian  NIti  literature, 
in  order  to  adopt  the  sense  to  the  Anu- 
stubli  which  is  the  subject  of  the  com- 
parison. M has  the  excellent  reading 
prasisrksd?ni.  The  verse  is,  of  course,  in 
very  free  Anustubh  form  and  me  'ati 
may  be  read  in  d for  the  sake  of  the 
metre.  M has  punfalydyanam  me 
which  is  best  taken  as  a cpd.  {puAfcUy- 
dijana^n) and  notashypersandhi.  Itisbest 
to  read  asti  and  take  iti  as  quoting  the 
whole  verso,  and  not  as  part  of  the  verse. 
nampddayati  is  read  by  M and  Anand., 
and  is  preferable  to  the  plural  in  Lindner. 


509]  The  Tenth  Day  of  the  Da^aratra  [ — xxvii.  2 

Therefore  is  it  released,  (as  they  think)  ‘ Let  us  not  consort  with  speech.’ 
Now  all  the  metres  here  he  converts  into  the  Anustubh  ; there  is  this  (verse) 

‘ Her  I touch  not  as  being  a (^ndra  ; 

Yet  will  I not  let  her  go  ; 

Nowhere  else  do  I go  ; 

To  a courtesan  is  my  approaching,’ 

for  on  the  tenth  day  here  the  Anustubh  is  sung  around. 

They  say,  ‘ He  should  not  abandon  the  abode  of  the  Anustubh ; there 
shoi;ld  he  recite  Viraj  verses;  the  Viraj  and  the  Anustubh  are  the  .same 
metre,  for  not  by  one  syllable  is  a metre  made  different,  nor  yet  by  two.’ 
Of  these  two  triplets  there  are  six  syllables  over,  and  six  of  the  strophe 
and  antistrophe  of  the  Agnistoma  Saman ; these  twelve  syllables  the  Hotr 
.should  make  up  in  the  morning  litany.  He  need  not  trouble  as  to  this ; it 
is  made  up  here.  ‘ There  is  an  Usnih  additional,’  we  hold,®  ‘ or  a Gayatr! ; 
that  he  should  make  up  at  the  morning  litany.’  He  need  not  trouble  about 
this  ; it  is  made  up  here. 

xxvii.  2.  ‘ O Agni,  this  to-day  as  a steed  with  praises  ’ is  the  Ajya.^ 
That  being  created  for  the  tenth  day  he  need  not  make  up.  He  need  not 
trouble  as  to  this  ; it  is  made  up  here.  The  Praiiga  is  by  Madhuchandas  ; 
the  explanation  of  this  has  been  given.  With  an  Atichandas  (verse),  ‘ In 
the  three  bowls  the  bull  that  mixed  with  barley,  he  of  strong  power,’  he 
begins  the  Marutvatiya.^  It  made  up  amounts  to  sixty-four  syllables ; these 
make  up  two  Anustubhs.  ‘ Sing  aloud  to  Indra  ’ and  ‘ Forward  to  Indra, 
the  great’,  these  two  Pragathas^  he  recites  along  with  the  ‘Water  swellers’ 
before  the  hymn  ^ ; so  is  it  made  up.  ‘ Thou  hast  been  born  dread,  for 


Liudner  treats  it  as  prose,  and  so  also 
Aufrecht  (ZDMG.  xxxiv.  76,  76),  who 
renders  ‘ Deshalb  will  ich  einerseits  sie 
weder  beriihren,  weil  ich  niich  mit 
keinem  (larmenden)  ^^‘ira-weibe  be- 
fassen  will  ; noch  gehe  ich  zu  einer  ganz 
verschiedenen  Form  iiber,  sonst  wiirde 
man  von  mir  sagen,  ich  gliche  einer 
lockeren  Dime  ’.  But  this  necessitates 
the  reading  of  prasisaksani  {prasangene- 
chami  in  comm.),  ignores  the  metre,  and 
takes  the  iti  as  part  of  the  quotation.  For 
ydmaki  see  Mahdbkd^a  on  Pan.  v.  3.  68  ; 
Kdfikd  on  v.  3.  77.  The  Anand.  ed.  has 
vdhevdbhimrfe  and  ydmaka  (so  M).  Cf.  also 
Keith,  JRAS.  1915,  pp.  502,  503.  Bbht- 
lingk  (BKSGVV.  Apr.  23,  1897),  also 
ignoring  the  metre,  reads  ydmi  kirn,  but 
this  is  impossible. 


® The  mysterious  and  unusual  menimahe  occur- 
ring here  and  recognized  also  by  Anartlya 
in  his  citation  of  the  passage  yields  only 
this  sense.  The  making  up  of  the  number 
of  syllables  of  an  Usnih  or  Gayatrl  is 
given  by  Anartiya  as  the  result  of  three 
recitings,  12  + 6 + 6 = 24  = the  Gayatrl.  If 
2 Viraj  triads  replace  two  of  Anustubh 
then  there  are  clearly  six  extra  syllables, 
Viraj  = 33,  and  Anustubh  = 32  syllables. 
M has  udaiti,  which  is  preferable. 

» RV.  iv.  40  ; 99S.  x.  13.  1. 

® RV.  ii.  22. 1 ; 99®-  ^ (the  remainder 

of  the  strophe  is  viii.  68.  2,  3). 

® RV.  viii.  89.  1 and  2 ; 3 and  4,  with  i.  64.  16 
without  any  call  intervening ; hence 
samfansati ; see  Anartiya  on  99^- 
10. 

‘ I.  e.  RV.  X.  73 ; 99S.  x.  13.  10. 


The  Soma  Sacrifice 


xxvii.  2 — ] 


[510 


impetuous  strength  ’ is  the  Marutvatiya  ° of  the  one-day  (rite) ; the  one-day 
(rite)  is  a support;  verily  (it  serves)  for  support.  ‘With  what  hath  he 
come,  the  brilliant  one?  ’ and  ‘ With  what  aid  thou  to  us  ? on  the  basis  ® of 
the  Vamadevya  is  imposed  the  Rathantara.  The  Saman  is  for  Agni  and  is 
performed  on  Indra  verses ; this  is  a pairing,  a symbol  of  generation. 
There  are  as  many  Usnih  triads  as  Pragathas ; one  verse  of  two  Padas 
forms  the  inserted  verse,  another  the  seventeenth  of  the  hymn ; this  is  made 
up.  ‘ I shall  proclaim  the  manly  deeds  of  Indra  ’ is  the  Niskevalya'^  of  the 
one-day  (rite)  ; the  one-day  (rite)  is  a support ; the  tenth  day  is  a support ; 
the  two  (verses  of)  two  Padas  are  a metre  on  which  to  find  support ; veidly 
(they  serve)  for  support.  ‘ To  the  god  Savitr  in  the  bowls  the  sage,’  with 
this  Atiehandas  verse  he  begins  the  Vai^vadeva  it  made  up  amounts  to 
sixty-four  syllables ; these  make  up  two  Anustubhs ; the  antistrophe 
contains  (the  word)  ‘ towards  ’ : the  explanation  of  this  has  been  given. 
Then,  before  the  ‘Prosperity  to  us’  hymn,®  he  recites  the  ‘Forward  the 
bright  ’ hymn  ; the  one-day  (rite)  is  a support ; the  tenth  day  is  a support ; 
(the  verses)  of  two  Padas  are  a metre  on  which  to  find  support ; verily  (they 
serve)  for  .support.  The  Agnistoma  Saman  as  the  Vamadevya  is  performed 
on  Viraj  verses  the  Viraj  is  prosperity  and  proper  food ; (verily  they  serv4) 
to  obtain  the  Viraj  as  prosperity  and  proper  food.  Moreover  the  Vamadevya 
is  healing  and  medicine ; verily  thus  at  the  end  in  the  sacrifice  are  healing 
and  medicine  produced. 

xxvii.  3.  In  that  they  perform  the  additional  litany  ^ of  the  conjunct 
(form),  thereby  they  obtain  the  additional  litany.  Now  this  is  the  milk- 
ing of  the  tenth  day ; they  must  make  up  the  day  so  that  there  may  be 
a thousand  and  fifteen  Anustubhs  ; taking  out  fifteen,  then  of  each  hundred 
four  he  takes  out;  thus  are  fifty-five  taken  out.  Then  the  rest  make  up 
thirty  sets  of  thirty-two.  Now  this  is  the  Anustubh  of  the  Stomas  and 
the  syllables ; the  Gayatri  has  eight  syllables ; the  Stoma  is  the  twenty- 
fourfold ; so  the  Anu.stubh  of  the  Stoma  and  the  syllables  has  thirty-two 
parts.  Now  there  is  the  Anustubh  of  the  Padas ; there  are  six  Padas  in 
^the  Gayatri  and  Usnih  ; three  in  the  Viraj  ; these  make  nine  ; four  in  the 
Brhati ; these  make  thirteen ; five  in  the  Pankti ; these  make  eighteen  ; 
four  in  the  Tristubh  ; these  make  twenty-two ; in  the  Jagati  and  Atiehandas 
eight ; these  make  thirty ; two  in  the  verse  of  two  Padas ; these  make 


RV.  X.  78  (already  cited  in  KB.  xv.  3). 

« IIV.  iv.  31.  1-3  and  viii.  93.  19-21  ; see 

vii.  22.  2,  and  for  the  Rathantara,  &c., 
X.  13  11. 

’’  UV.  i.  32  (already  cited  in  KB.  xv.  4).  The 
Dvipadas  are  RV.  vii.  34.  4 ; viii.  29.  4 ; 
99s.  X.  13.  18. 


• Cited  above  KB.  xxiii.  7. 

® RV.  i.  89  (already  cited  in  KB.  xx.  4) ; 99®- 
X.  13.  18. 

RV.  vii.  34  (already  cited  in  KB.  xxii.  9) ; 
99s.  X.  13.  18. 

» RV.  vii.  1.  1-6. 

» For  this  see  99S.  x.  13.  21-25. 


511] 


[ — xxvii.  4 


Ihe  Tenth  Day  of  the  Dagaraira 

tliirty-two ; so  the  Anustubh  of  the  Padas  becomes  of  thirty-two  parts. 
Now  there  is  the  Anustubh  of  the  gods^;  eight  A’^asus,  eleven  Rudras, 
twelve  Adityas,  Indra  as  the  thirty-second  ; so  the  Anustubh  of  the  deities 
becomes  of  thirty-two  parts.  Now  the  fifty-five  taken  out  are  forty-four 
Pahkti  verses ; the  forty  of  these  are  the  udder,  the  four  over  the  teats ; 
thus  the  Anustubh  of  the  Stoma  and  the  syllables  with  this  udder  and  these 
teats  pours  over  this  body  of  Indra,  the  fast  day ; by  reason  of  the  pouring 
over  ^ of  it  the  Chandomas  increase  both  as  regards  Stomas  and  Qastras  ; 
he  who  knows  it  becomes  composed  thereof ; he  who  knows  thus  before  his 
life  (is  over)  becomes  master  of  this  body  of  Indra,  the  fast  day^;  him  this 
Anu.stubh  of  the  Stoma  and  the  syllables  with  this  udder,  t hese  teats,  with 
all  flavours,  all  delights,  all  proper  food,  all  immortality  besprinkles,  who 
recites  the  tenth  day  (rite)  as  thus  made  up.  ‘Therefore  should  he  recite 
the  tenth  day  (rite)  as  thus  made  up,’  (they  say).® 

xxvii.  4.  In  that  they  perform  the  additional  litany  of  the  transposed^ 
(form),  verily  thus  they  delight  mind.  That  with  all  the  sacrifices  they 
recite,  for  this  is  the  measure  of  mind.  When  the  tenth  day  is  over,  before 
the  offerings  to  the  wives  (with  the  god.s),  at  this  moment  they  creep 
forward,  saying  ‘ The  wives  are  unworthy  of  .sacrifice,  for  they  are  outside 
the  altar.’  But  the  rule  is  (that  they  do  so)  when  the  (offerings  to  the 
wives  have  been  completed.  ‘ Here  a little  space  is  left  over  foi‘  I'ivals,’ 
(thinking  thus)  they  creep  forward  together  and  sing  with  the  verses  of 
the  serpent  queen  ; ^ the  serpent  queen  is  this  (earth),  for  she  isThe  queen  of 
Avhat  creeps  ; the  serpent  queen  is  speech,  for  speech  is  the  queen  of  what 
creeps ; moreover,  the  serpent  queen  is  the  cow,  for  the  cow  is  the  queen  of 
w'hat  creeps.  ‘The  spotted  bull  hath  come’,  this  triplet^  he  should  not 
omit,  to  prevent  the  omission  of  the  strophe.  ‘ In  us  place  manliness  ’ (he 
says) ; manliness  is  food  ; verily  thus  he  places  food  in  the  sacrifice  and  in 


’ deratya  in  M is  equally  isolated  as  a form 
with  devakyd. 

* vyaksartijai&an  extraordinary  and  impossible 

form  ; possibly  dbhiksarena  may  be  in- 
tended, but  M has  viksarena. 

* The  Anand.  ed.  h&%pratyam  ahar  twice  and  so 

M.  which  after  the  first  abhik$araii  inserts 
sarvetidnnadyena  sarcai  rasais  sanaih  kdinais 
sarvendmrtatvendbhikfarali.  It  also  has 
yad  u vai  veda  and  sa  ya  evaihvid  asyd^ 
.which  is  suggested  by  the  reading  of  the 
Anand.  also)  and  at  the  end  it  omits 
sarvai  rasaih  and  inserts  sarvaih  kdmaih 
alter  annddyena. 

' The  composition  of  the  number  of  verses  is 


given  by  Anartiya  on  xi.  12  (ii. 

63-79,  ed.  Hillebrandt . 

* vyulhasya  is  omitted  in  M and  may  be  an 

interpolation.  For  the  atiriktoktha  of  the 
samudka  see  9?^-  13.  21-26. 

* sdrpardjnl  i^°rdjnyark$ii  by  hyper  sandhi  ; 

p.  71)  is  a curious  foi'in  for  xarpardjnl, 
and  may  be  a mere  error ; per  contra 
sarpardjnindtn  is  used  in  Ap^S.  xxi.  10.  5 
of  the  verses.  The  verses  are  sdrpardjm, 
as  Anartiya  on  99®-  13.  29  says.  Cf. 

AB.  V.  23.  M has  the  short  vowel  of  sac. 
» RV.  X.  189.  1-3  ; 99S.  x.  13.  26.  Garbe, 
Ap9S.  iii.  47.5,  incorrectly  identifies  the 
ref.  in  Ap9S.  xxi.  10.  5. 


[512 


xxvii.  4 — j 


The  Soma  Sacrifice 


the  sacrificers.  ‘ O breath  obtainer,  that  hear  the  call  ’ (he  says) ; ^ the 
breath  obtainer  is  Indra,  for  he  having  obtained  the  breath  goes  round  seek- 
ing bodies.  (Now  the)  Adhvaryu  ; he  offers  in  the  Garhapatya  two  libations 
to  Prajapati,  without  mention  (of  the  deity) ; the  Garhapatya  is  Prajapati ; 
the  Stotra  and  (^astra  end  with  the  two  libations  ; the  Stotra  is  completed  ; 
the  Qastra  is  completed ; the  discussion  of  the  Brahman  is  completed. 
Moreover  they  may  ® if  they  will  offer  a sacrifice,  and  take  food.  Here  is 
Vena.®  These  are  obviously  the  bodies  of  Prajapati ; them  let  the  Hotr  recite. 

xxvii.  5.  ‘Eater  of  food  and  mistress  of  food’  (is  one  form  ^) ; the  eater  of 
food  is  this  (earth) ; the  mistress  of  food  yonder  (sky).  ‘ The  fair  and  the 
beautiful  ’ (is  a second) : the  fair  is  the  Soma ; the  beautiful  is  cattle.  ‘ The 
unresting  and  the  fearless  ’ (is  a third) ; the  unresting  is  Vayu,  for  he  never 
rests ; the  fearless  is  death,  for  he  has  no  fear.  ‘ The  unattained  and  the 
unattainable  ’ (is  a fourth) ; the  unattained  is  this  earth ; the  unattain- 
able yonder  sky.  ‘ The  unattacked  and  the  unattackable  ’ (is  a fifth) ; the 
unattacked  is  Agni  here  ; he  unattackable  yonder  Aditya.  ‘ That  which  has 
no  prius  and  no  rival  ’ ; that  which  has  no  prius  is  the  mind ; that  which  has 
no  rival  the  year.  Now  ^ he  yonder  who  gives  heat  is  yonder  householder, 
for  he  is  a lord  of  houses,  his  houses  are  the  seasons  ; he  is  a lord  and  he  is 


also  a god  from  whom  evil  has  been  smitten  away.  The  Adhvaryu  runs 
northward  ; they  close  the  doors  of  the  Sadas  and  also  of  the  shed.® 

xxvii.  6.  They  ^ lay  hold  of  the  branch  of  Udumbara ; the  Udumbara  is 
strength  and  proper  food  ; (it  serves)  for  the  obtaining  of  strength  and 
proper  food.  The  Hotr  should  make  his  two  hands  the  highest  (thinking), 


* M inserts  before  vatdper  the  words  dtmdnam 
purvam  aka  tathd  kdnydtnidnantaritd  bhavati. 
The  verse  is  tlie  last  Pada  of  a verse  in 
99®-  X-  17.  6,  where  vdtdpe  is  read  as  here 
also  in  OoC  and  the  Anand.  ed.  but  not 
in  M ; in  MS.  i.  9.  1 it  occurs  with 
vdtdpayah  ‘ fermenting  ’ (of  the  Soma 
drink),  and  in  TA.  iii.  3.  1 with  vdfdpeh, 
which  is  apparently  a genitive  with 
haianafrutah.  The  preceding  words  are 
found  in  MS.  1.  c.  ; TA.  iii.  1.  1 ; 9QS. 
X.  14.  6 in  a difierent  context.  OoC  and 
the  Anand.  ed.  have  the  absurd  reading 
vdtam  dtnid  (K  has  vdcam'). 

® M has  the  excellent  reading  ato  nv  evdpi 
which  is  much  better  than  anije  of  the 
other  MSS.  and  the  Anand.  ed.,  and 
involves  only  a change  of  a letter. 
Anartlya,  on  99^-  b anye,  and 

observes  that  the  option  of  a sacrifice 
hero  is  not  accepted  in  tlu'  Sutra.  M 
has  also  aniruktc  samsthe. 


“ The  Vena  hymn  is  RV.  x.  123  (already  cited 
in  KB.  viii.  5),  but  that  it  should  occur 
here  (M  clearly  has  the  same  reading, 
after  a lacuna)  is  strange  and  not  very 
probable,  nor  is  the  form  of  citation  usual. 
The  comm,  takes  it  as  Vena  is  kama. 
AB.  i.  20.  2 (cf.  KB.  xxviii.  9)  has  the 
same  phrase  in  the  sense  ‘ The  Vena 
(vital  air)  is  here  (in  the  navel)  ’ which  is 
intelligible  with  regard  to  bhakseyuk. 

‘ See  99s.  X.  19.  1 ; AB.  v.  25. 

® This  is  the  Brahmodya  according  to  AB.  v. 
25.  KB.  omits  all  mention  of  the  different 
Da9ahotr,  Caturhotr,  Pancahotr,  Sadhotr, 
and  Saptahotr  recitations  given  in  99^- 
X.  14-18,  and  referred  to  in  Ap9S.  xxi.  10. 
B9S.  xvi.  7 refers  only  to  the  Caturhoirs. 
* The  verses  are  at  this  juncture  three  ; see 
99s.  X.  21.  10.  M \madvdrau  fdldydf  ca. 
xxvii.  6.  * The  ritual  of  this  chapter  and  of 
the  last  sentence  of  the  preceding  chapter 
is  given  in  99®-  *• 


513] 


[ — xxvii.  7 


The  Tenth  Day  of  the  Da^aratra 


' Let  me  be  the  highest  ’ ; the  highest  does  he  become.  la  silence,  with 
closed  eyes,  they  sit  until  the  Naksatras  appear ; speech  do  they  make  to 
grow  strong  in  that  they  sit  in  silence,  (thinking)  ‘ Speech  grown  strong 
and  poured  upon  may  we  obtain  at  the  end.’  Near  the  Marjallya,  when  the 
Naksatras  (appear),  they  open  their  eyes  ; the  Naksatras  are  light ; verily 
thus  they  place  light  in  them.selves.  They  enter  the  two  oblation  holders 
by  the  western  door ; then  the  Adhvaxyu  approaching  the  pole  of  the 
northern  oblation  holder  says  ‘ Do  thou  sing  the  Prosperity  of  the  Sacrificial 
Session  ’ ; he  sings  the  ‘ Pro.sperity  of  the  Sacrificial  Session  ’ ; thus  they 
obtain  the  prosperity  of  the  sacrificial  session.  All  perform  the  finale  of 
the  Saman ; the  finale  is  a support ; verily  (it  serves)  for  support.  They 
creep  beneath  the  axle  of  the  northern  oblation  holder,  muttering  an 
Atichandas  vei-se  to  Indra'^;  verily  thus  l)y  the  Atichandas  verse  the 
sacrificers  smite  away  evil  under  the  axle.  ‘We  go  round  (them)  to  the 
north  Kausitaki  used  to  say,  ‘ following  the  path  of  the  .sacrifice,  not  being 
concealed  from  the  Seven  Rsis.’  Having  taken  up  their  places  in  front  of  the 
oblation  holders  they  think  of  what  they  desire;  whatever  they  desire 
‘ Let  this  desire  be  fulfilled  for  us,’  this  desire  for  them  is  fulfilled ; those 
who  have  many  desires  should  mutter  the  three  exclamations,  hhuh,  hhuvah, 
svar.  Having  gone  out  to  the  east  and  to  the  north  they  vie  in  invoking 
speech,  (thinking)  ‘ Let  not  speech  be  averted.’  They  release  the  speech  of 
the  Subrahmanya  ® ; the  Subrahmanya  is  the  holy  power ; verily  thus  with 
the  holy  power  do  they  utter  speech.  They  go  to  the  Agnidhrlya  along 
with  the  king ; this  is  as  if  men  .should  conduct  the  king,  or  his  vicegerent,^ 
when  wearied  to  an  abode;  Soma  the  king  they  day  by  day,  having  taken 
down  from  the  oblation  holders,  conduct  to  the  Agnidh’s  altar  ; at  the 
Agnidhriya  they  settle  down  with  the  king. 

xxvii.  7.  In  ^ that  they  perform  the  Da9aratra  in  its  conjunct  form,  verily 
(it  serves)  to  obtain  all  desires.  In  that  they  perform  it  in  its  transposed 
form,  verily  (it  serves)  to  obtain  all  the  metres.  In  that  they  perform  both 
the  transposed  and  the  conjunct  forms,  verily  (it  serves)  to  confer  variety 
on  the  Da§aratra.  The  conjunct  form  was  alone  in  the  beginning.  The 
metres  desired  one  another’s  place,  (thinking)  ‘ Let  us  all  be  first,  all  be  in 
the  middle,  and  all  at  the  end.’  Moreover  thus  he  makes  all  the  metres 


’ The  verse  is  RV.  i.  132.  6.  The  rite  is  one 
with  many  parallels  ; cf.  Henry,  La  niagie 
dans  I'Inde,  pp.  132,  133. 

* 99®-  ^ subiaktnanijdpratikam 

abhivyahrtya.  See  also  Jaiminlya  Qrauta 
Stifra,  iii.  The  AB.  v.  3 deals  much  more 
fully  with  the  Subrahmanya  priest  and 
formula. 

65  [h.o.s.  25] 


‘ According  to  BR.  this  term  denotes  any  one 
having  a claim  to  the  rank  ; it  occurs 
again  in  99®-  ^vii.  5.  3,  4 ; 15.  3. 

1 This  chapter  explains  the  use  of  the  two 
forms  samulha  and  vyulha,  the  details  of 
which  have  been  given  above.  The 
variatiou  of  metres  at  the  several  Tryahas 
is  added. 


xxvii.  7 — ] 


The  Soma  Sacrijice 


[514 


sharers  in  all  the  pressings.  The  first  set  of  three  days  has  the  Gayatri  at 
the  morning  pressing,  the  Tristubh  at  the  midday,  and  the  Jagati  at  the 
third  pressing.  The  second  set  of  three  days  has  the  Jagati  at  the  morning 
pressing,  the  Gayatri  at  the  midday,  and  the  Tristubh  at  the  third  pressing. 
The  third  set  of  three  days  has  the  Tristubh  at  the  morning  pressing,  the 
Jagati  at  the  midday,  and  the  Gayatri  at  the  third  pressing.  The  tenth 
day  has  the  Gayatri  at  the  morning  pressing ; thus  from  the  same  metre  to 
the  same  metre  they  proceed.  Again  in  that  they  transform  the  tenth  day 
into  Anustubh  verses,  and  this  day  is  speech,  and  the  Anustubh  is  speech, 
verily  thus  they  establish  speech  in  speech.  Immortality  they  obtain  who 
perform  the  tenth  day  (rite). 


ADHYAYA  XXVIII 


The  Soma  Sacrifice  {continued). 

The  Recitations  of  the  Hotrakas  at  the  Morning  Pressing. 


xxviii.  1.  Prajapati  ^ created  the  sacrifice  ; with  it  when  created  the  gods 
sacrificed  ; having  sacrificed  with  it  they  obtained  all  desires.  One  half  of 
it  they  deposited,  namely  the  Praisas  and  the  Nigadas.  With  the  other 
(half  of  the)  sacrifice  the  Rsis  sacrificed  ; they  observed  * ‘ With  an  incom- 
plete sacrifice  are  we  sacrificing;  we  do  not  obtain  all  desires.’  They 
toiled ; they  saw  the  Praisas  and  Nigadas.  Having  sacrificed  with  the 
sacrifice  with  the  Praisas  and  Nigadas  they  obtained  all  desires,  (thinking) 
‘ The  Praisas  and  the  Nigadas  are  so  much  ^ of  the  sacrifice  as  is  not  made 
up  by  the  Rc  verses.  Thus  with  them  shall  we  make  up  the  whole.’  These 
Praisas  and  Anupraisas  * Vi9vamitra  saw,  and  also  the  Praisas  for  the  cake 
offering ; then  other  Rsis  (saw)  others.  As  to  this  they  say  ‘ Why  does 
the  Maitravaruna  alone  give  directions  to  all  ? ’ The  deities  ran  a race 
regarding  the  Praisas ; the  race  Mitra  and  Varuna  won ; therefore  the 
Maitravaruna  ® alone  gives  directions  to  all.  He  gives  directions  standing, 
(thinking)  ‘ Standing  is  one  strongest,  standing  also  is  one  most  easily 
heard ; let  me  utter  speech  full  of  strength  and  resorting  to  the  gods  ’. 


' There  is  no  precise  parallel  to  this  in  the 
AB.  With  the  views  here  given  may  be 
contrasted  the  statement  quoted  in 
Anartlya’s  comm,  on  99®- 
that  all  Nivids,  Purorucs,  and  Praisas  are 
Vi9vamitra’s,  and  all  other  Mantras  in 
Brahmanas  or  Kalpas  are  Vamadeva’s. 
Cf.  below,  KB.  xxviii.  8;  RVKh.  Anukra- 
mani  in  Scheftelowitz,  p.  131. 


* vijajnuh  is  clearly  to  be  read  ; see  Gaastra, 

VOJ.  xxiii.  64. 

* M’s  etdvate  points  to  eidvanto  as  the  correct 

reading  ; cf.  in  KB.  xxii.  9 devajdu  appa- 
rently for  “jdtau. 

* praisdn  only  is  read  by  M,  but  probably  not 

correctly. 

» See  99s.  v.  16.  1 seq. 


515]  The  Morning  Recitations  of  the  Hotrahas  [ — xxviii.  3 


xxviii.  2.  ‘ Leaning  forward  like  one  slightly  bent  should  he  recite  ; thus 
is  Parjanya  likely  to  rain  ’ Kausitaki  used  to  say.  Now  the  Asuras  and  the 
Rak^ses  used  to  impede^  the  oblations;  then  Vamadeva  saw  the  appropriate 
(verses  ^),  ‘ Agni  the  Hotr  at  our  sacrifice  ’ ; with  them  they  led  Agni  round. 
Therefore  these  Raksases,  the  destructive,  they  smote  away.  He  recites  an 
appropriate  (verse  ^),  containing  (the  word)  ‘accept’,  ‘Accept  our  most 
extending  (thinking)  ‘ Let  me  utter  speech  appropriate  and  containing 
(the  word)  “ accept  ” among  the  gods.’  ‘ Set  this  sacrifice  for  us  among  the 
immortals  ’,  with  these  (verses  ^)  Vi9vamitra  makes  acceptable  the  drops. 
These  are  their  invitatory  verses,  these  their  offering  verses  ; therefore  are 
they  appropriate.  A verse  of  Vi9vamitra’s  he  recites  as  the  invitatory 
verse  ® for  the  Svistakrt  offering  in  (the  sacrifice  of)  the  cake ; the  explana- 
tion of  this  has  been  given.  Verses  of  Vi^vamitra’s  he  recites  in  each 
pressing  as  invitatory  verses  for  the  cakes ; Vi^vamitra  saw  these  Praisas  for 
the  cakes  ; (verily  they  serve)  for  correspondence.  Two  appropriate  verses 
of  Madhuchandas  ® he  recites  as  invitatory  verses  for  the  first  of  those  for 
two  deities ; Madhuchandas  saw  these  Prai.sas  for  these  tw'o  deities ; 
(verily  they  serve)  for  correspondence.  A verse  by  Grtsamada  '^and 
a verse  by  Medhatithi  * he  recites,  being  appropi'iate,  for  the  second  two. 
Verses  by  Medhatithi  ® he  recites  at  the  morning  pressing  for  (the  goblets) 
being  filled ; Medhatithi  at  the  morning  pressing  proclaimed  the  Soma  to 
Indra ; these  (verses)  contain  (the  words)  ‘ hither’  and  ‘ bay  steeds’  with  the 
symbols  of  the  invitatory  verses ; they  are  addressed  to  Indra,  for  the  sacri- 
ficial rite  is  Indra’s ; they  are  Gayatri  verses  ; the  morning  pressing  is  in 
Gayatri.  Nine  verses  he  recites  ; nine  goblets  do  they  fill. 

xxviii.  3.  Six  ’ some  repeat  at  the  morning  pressing  for  (the  goblets)  being 
filled ; (six  the  Maitravaruna)  himself,  the  Achavaka  the  seventh ; seven 
each  at  the  second  and  third  pressings,  saying  ‘ Seven  seated  eastwards  per- 
form the  vamt  call.’  As  to  this  they  say  ‘ According  to  the  hymn  should 
he  recite,  for  these  are  the  invitatory  verses  of  the  Hotr,  for  these  goblets 
they  fill  up  goblet  by  goblet  as  the  Hotr’s  ; therefore  should  he  recite 
according  to  the  hymn.’  Then  the  Hotrakas  sacrifice  together ; the  explana- 


^ M has  the  common  word  vimathnaie,  need- 
lessly. For /furafcra  =pro/>ana  cf.  99s.  v. 
16.  4. 

* RV.  iv.  15.  1-3;  see  99®*  ® > they  are 

said  for  the pan/ajrni  by  the  Maitravaruna. 
^ RV.  i.  75  ; see  9?®*  ^*  1®*  1*  It  and  the 
next  are  for  the  stokas. 

* RV.  iii.  21. 

® RV.  iii.  28.  1 ; see  99®*  vii.  1.  6. 

® RV.  i.  2.  1 ; and  i.  2.  4 ; see  99®*  ''^”*  2-  2, 
for  the  Indra-Vayu  cup. 


’’  RV.  ii.  41.  4 ; see  99®*  ^*  ® tl*® 

Mitra-Varuna  cup. 

* RV.  i.  22.  1 ; see  99®*  ^it*  ^*  ® the  Agvin 
cup. 

9 RV.  i.  16.  1-9  ; see  99S.  vii.  4.  1. 

xxviii.  3.  ^ For  this  chapter  see  AB.  vi.  9. 
The  nine  verses  here  are  reduced  to  seven 
because  of  the  seven  offering  verses  enu- 
merated in  the  rest  of  the  chapter  said 
by  the  seven  priests,  Hotr  and  Hotrakas. 


xxviii.  3 — ] 


The  Soma  Sacrijice 


[516 


tion  of  this  has  been  given.  The  Maitravaruna  uses  (a  verse)  to  Mitra  and 
Varuna,^  ‘ Mitra  we  hail,’  to  secure  that  the  beginning  of  the  sacrifice  shall 
be  provided  with  its  own  deity.  ‘ Indra  thee  as  a bull  we  (this  verse)  to 
Indra  ^ the  Brahmanacchansin  (uses),  for  the  sacrificial  rite  is  connected  with 
Indra.  ‘ O Maruts  in  whose  dwelling  (this  verse)  to  the  Maruts  * the  Potr 
(uses) ; when  the  Maruts  purified  Indra,  then  Indra  gave  them  a share  in  the 
Soma  drinking ; therefore  is  it  (a  verse)  addressed  to  the  Maruts  that  the 
Potr  uses  as  ofiering  verse  at  the  first  and  at  the  last.  ‘ 0 Agni  bring 
hither  the  wives  ’,  (this  verse  ®)  which  contains  (the  words)  ‘ O Agni,  with 
the  wives  ’ and  (the  w'ord)  ‘ Tvastr,’  the  Nestr  uses  at  the  first  and  at  the 
last ; Agni  is  the  one  of  the  gods  who  is  connected  with  (the  words)  ‘ with 
the  wives’,  the  Nestr  is  the  one  of  the  priests  (so  connected)  ; therefore  it  is 
(a  verse)  which  contains  (the  words)  ‘ Agni  with  the  wives  ’ and  (the  word) 
‘ Tvastr  ’ that  the  Nestr  uses  as  ofiering  verse  at  the  first  and  at  the  last.  ‘ To 
him  whose  food  is  the  ox,  whose  food  the  cow  (this  verse)  to  Agni  ® is  used 
by  the  Agnidh;  he  kindles  the  fires;  therefore  the  Agnidh  uses  (this  verse) 
to  Agni  as  ofiering  verse  at  the  first  and  at  the  last.  They  repeat  the 
second  vasat,  for  the  healing  of  the  libations,  for  the  support  of  the  liba- 
tions. Then  comes  the  sacrificial  food,  then  the  bowl  of  the  Hotr;  the 
explanation  of  this  has  been  given. 

xxviii.  4.  When  Nabhanedistha  Manava  sought  an  invitation  from  the 
Angirases,  he  saw  this  Hotr  function  of  the  Achavaka ; he  came  when  the 
sacrificial  food  had  been  invoked  ; therefore  one  does  not  select  him.^  He 
came  from  this  eastern  intermediate  region  ; therefore  seated  in  this  region 
the  Achavaka  awaits  his  invitation.  They  say  ‘ Why  do  they  keep  a frag- 
ment of  the  cake  for  the  Achavaka  ? ’ Alikajm  Vacaspata  was  the  Brahman 
at  the  consecration  and  Upasads  of  the  Naimisiyas  ; lie  performed  the 
Achavaka’s  function  when  the  pressing  had  been  done.  They  said  ‘ We 
have  hitherto  kept  the  Brahman’s  portion  for  him ; for  whom  sliall  we 
keep  it  ? ’ Then  said  they  ‘ For  him  do  ye  keep  it.’  They  kept  it  for 


* RV.  i.  23.  4 ; 9?®.  vii.  4.  6.  The  phrase 

anavardrdhyai  offers  great  difficulty  of 
interpretation  (cf.  anavdrdhya  in  xxv.  15), 
and  seemsan  error  iovanavardddhyai.  The 
Hotrakas’  performance  is  the  so-called 
Prasthita  libations,  yajanti  has,  of  course, 
the  precise  sense  of  ‘ say  the  offering 
verses  ’. 

» RV.  iii.  40.  1 ; 99S.  vii.  4.  7. 

* RV.  i.  86.  1 (already  cited  in  KB.  xxvi.  17)  ; 

99s.  vii.  4.  8. 

» RV.  i.  22.  9 ; 99S.  vii.  4.  9.  The  sense  of 
dgnipdtnlvatyd  must  be  thus,  that  is,  as  in 


MW.,  a verse  containing  the  words  agne 
patnir,  the  compound  adj.  being  a natural 
device  to  get  over  the  difficulty  of  saying 
‘ containing  Agni  and  patm  ’.  M has  the 
variant  Tvattd  vai,  which  is  clearly  bad. 

« RV.  viii.  43.  li  ; 99s.  vii.  4.  10. 

* The  point  here  is  the  late  place  of  the 
Achavaka  in  the  Soma  offering  which  he 
only  later,  it  is  clear,  attained  ; see 
Caland  and  Henry,  V Agnistoma,  p.  220 ; 
Oldenberg,  Htligion  des  Veda,  pp.  384,  n.  2 ; 
397,  n.  2.  Cf.  KB.  vi.  13,  14. 


517]  The  Moi'ning  Recitations  of  the  Hotralcas  [ — xxviii.  7 

ft 

liiin.  This  is  the  Brahman’s  portion.  Moreover  the  other  goblets  share  in 
the  sacrificial  food  ; therefore  they  keep  for  the  Achavaka  the  fragment  of 
the  cake,  to  prevent  the  goblet  having  none  of  the  sacrificial  food.^ 

xxviii.  5.  Then  the  Adhvaryu  says  to  him  ‘0  Achavaka,  say  what  thou 
hast  to  say  ’ ; verily  thus  he  says  to  him  ‘ 0 Achavaka,  expect  an  invitation.’ 
‘ Hither  Agni  for  help  for  you  ’,  (these  verses)  to  Agni  he  recites ; the  morn- 
ing pressing  is  connected  with  Agni ; they  are  Anustubh  verses ; the 
Anustubh  is  the  Gayatri ; the  metre  of  Agni  is  the  Gayatrl.  They  are 
three  ; Agni  is  threefold,  coals,  flame,  and  smoke.  At  the  third  saying  with 
the  Pranava  of  the  last  verse,  he  unites  the  Nigada,^  ‘ 0 sacrificer,  O Hotr, 
O Adhvaryu,  O Agnidh,  O Brahman,  O Potr,  O Nestr,  and  thou  also, 

0 Upavaktr.’  The  Upavaktr  is  the  Pra9astr ; it  is  said  in  a Rc,^  ‘ The 
Upavaktr  of  men.’  ‘ Be  forcible  with  force,  strong  with  strength  ’ (he  says) ; 
‘ Force  as  food,  strength  as  food  with  food  do  ye  unite,’  in  eftect,  he  says  to 
them.  ‘ To  you  may  the  kin,  may  those  that  are  not  kin  yield  (he  says)  ; 
‘ Whatever  is  kin,  and  whatever  is  not  kin,  may  that  yield  to  you,’  verily 
thus  he  says  to  them.  This  is  declared  in  a Rc,^ 

xxviii.  6.  ‘ Kin  or  no  kin,  crush  the  foes.’  ‘ The  rivals  beaten  down  in 
the  way’  (he  says);  ‘Your  rivals  are  destroyed  in  battle’,  verily  thus  he 
says  to  them.  ‘ Conquer  the  attacking,  conquer  with  the  attacking  ’ ^ (he 
says) ; the  attacking  is  an  army ; ‘ With  an  army  an  army  conquer,’ 
verily  thus  he  says  to  them.  ‘ May  Indra  hear,  may  Agni  hearken  to  you  ’ 
(he  says) ; ‘ Let  Indra  hear  you,  let  Agni  hear  ’,  verily  thus  he  utters  this 
benediction.  ‘ Standing  forth,  do  ye  proclaim  the  Soma  to  Indra  and  Agni, 
and  do  ye,  0 Brahmans,  invite^  us  who  are  Brahmans,’  verily  thus  he 
requires  an  invitation  from  all.  ‘ This  Brahman  here,  or  Achavaka,  desires 
an  invitation  ’,  the  Adhvaryu  says,  ‘ O Hotr,  do  thou  invite  him.’  Him  the 
H otr  invites,  for  he  is  the  chief  sharer  of  them  ; ‘ Whomever  his  chief 

1 nvites,  he  indeed  is  invited  ’ Kausitaki  used  to  say. 

xxviii.  7.  ‘ To  him  athirst  ^ ’ the  Achavaka  recites  for  (the  goblet)  being 


2 The  sense  of  apartdatayai  is  clear,  and  while 
panditayai  would  be  simpler,  the  sense 
of  pari  as  ‘ apart  from  ’ is  possible. 

1 See  99®-  1 ’The  Mantra  is 

printed  in  99®-  6.  3 as  isesayadhram  : 

and  so  in  the  Vedic  Concordance,  and  this 
is,  if  taken  from  isayate  as  a denomina- 
tive, correct,  as  isaisayadhvam  would  be 
necessary  from  Vis  as  causative ; an 
instr.  isd  is  more  probable  than  ise  as 
first  element,  but  it  is  possible  that  ise 
sayadhvam  misunderstood  as  two  words 
may  explain  the  sayate,  go,  of  Dhdiupatha, 
xiv.  8.  Probably  therefore  tse*°  should  be 


read  with  urjorf  in  place  of  Lindner’s 
urjo  'rjayadhvam,  which  is  also  found  in 
the  An  and.  ed.  In  b rea.d  jihcMm. 

2 RV.  iv.  9.  5. 

3 RV.  iv.  4.  5 d. 

xxviii.  6.  * Though  99®-  ^ 

abhitvarydh,  it  is  a vox  nihili  and  dbhitvaryd 
is  actually  found  in  A9S.  v.  7.  3,  which 
has  jayata  for  the  rare  jesatha. 

* vocatopo  must  be  read  as  in  99®-  ^- 

xxviii.  7.  1 RV.  vi.  42  (already  cited  in  KB. 
xxiii.  2)  ; the  four  verses  contradict  the 
one  verse  of  KB.  xxviii.  3.  See  99®- 
7.  1. 


xxviii.  7 — ] The  Soma  Sacrifice  [518 

filled ; these  are  four ; all  this  (universe)  is  fourfold ; verily  (it  serves)  to 
obtain  all  this  (universe).  They  are  Anustubh  verses,  for  reciting  together. 
The  last  is  a Brhati ; the  Brhati  is  prosperity ; verily  thus  at  the  last  he 
finds  support  in  prosperity.  ‘ Come  with  those  that  move  at  dawn,’  with  (this 
verse  ^)  to  Indra  and  Agni  he  ofFers,forhis  litany  is  addressed  to  India  and  Agni. 
It  is  in  Gayatri  ; the  morning  pressing  is  in  Gayatri.  He  says  the  second 
vasat,  for  the  healing  of  the  libations,  for  the  support  of  the  libations. 

‘ Without  taking  in  breath  should  they  say  the  offering  verses  at  the  morn- 
ing pressing,’  Paingya  used  to  say,  (thinking)  ‘ Swiftly  shall  we  give  the 
oblation  to  the  gods.’  ‘ By  half  verses  ’ Kausitaki  (used  to  say).  The  half 
verse  is  the  joint  of  the  metres ; verily  thus  by  joints  they  give  the  oblation 
to  the  gods.^ 

xxviii.  8.  Then  ^ comes  the  consideration  of  the  Praisas  for  the  season 
(sacrifices).  Kanva  it  was  who  saw  the  Praisas  for  the  seasonal  (sacrifices); 
and  Medhatithi  the  offering  verses  ^ ; Medhatithi  is  a descendant  of  Kanva. 
With  this  the  two  smote  away  ® evil.  He  who  desires  ‘ May  I smite  away 
death,  the  evil,’  should  sacrifice  with  these. 

xxviii.  9.  The  ^ sacrifice  is  a man ; the  Ajya  is  his  speech ; speech  is  one 
only ; therefore  he  recites  the  Ajya  with  one  deity  only.  The  Prauga  is 
the  breaths ; the  breaths  are  many ; therefore  many  deities  are  celebrated 
at  the  Prauga.  The  Maitravaruna  and  the  Achavaka  are  the  two  arms ; 
these  are  twofold ; therefore  they  recite  (verses)  for  two  deities  at  the 
morning  pressing.  The  Brahmanacchahsin  is  the  middle  as  this  navel 
suture  ^ ; therefore  the  Brahmanacchahsin  at  the  morning  pressing  recites 
(verses)  to  one  deity.  The  midday  (pressing)  is  the  body  ; it  is  one  only ; 
therefore  at  the  midday  the  Hotra  reciters  recite  (verses)  to  one  deity ; and 
the  Hotr  himself  the  Niskevalya.  The  Maitravaruna  and  the  Achavaka  are 
the  two  thighs ; these  are  twofold ; therefore  they  recite  at  the  third 
pressing  (verses)  to  one  deity.  The  Brahmanacchahsin  is  the  middle  as 
this  organ  of  generation  ; therefrom  two  forms  arise,  female  and  male ; 
therefore  the  Brahmanacchahsin  at  the  third  pressing  recites  (verses)  to  two 
deities.  The  Brahmanacchahsin  recites  most  (verses) ; the  Brahmanac- 
chahsin is  the  body  ; therefore  this  middle  of  the  body  is  the  thickest. 

xxviii.  10.  In  that  the  strophes  and  the  antistrophes  contain  (the  word) 


2 RV.  viii.  38.  7 ; 99S.  vii.  7.  2. 

s See  99s.  vii.  7.  3. 

' See  99s.  vii.  8 with  Annrtlya’s  comm. 

^ See  Anartiya  on  99®-  ''**•  ^ where  the 

verses  are  given. 

’ apajighndte  (so  M)  is  impossible,  and 
obviou.sly  °jaghndte  must  be  read,  as 
suggested  by  D.  Gaastra  (no.  x of  lier 


Siellingen  issued  with  her  Jauniruya  (^auta 
Sutra). 

xxviii.  9.  * AB.  vi.  4 differs  wholly  from  this 
account. 

“ This  sense  of  vend  sevanl  seems  to  follow  from 
AB.  i.  20.  2 and  iii.  37.  2,  though  vetid 
has  escaped  the  dictionaries. 


519]  The  Morning  Recitations  of  the  Ilotrakas  [ — xxix.  i 

‘ hither  this  is  a symbol  of  the  first  day.  The  strophes  of  the  Maitravaruna 
and  the  Achavaka  are  by  Vifvamitra,'  the  two  nine-versed  conclusions  by 
Vasistha^ ; verily  thus  they  two  make  the  two  ends  alike.  Having  recited 
the  strophes,  they  make  as  the  antistrophes  the  strophes  of  the  next  day, 
to  secure  the  form  of  the  Ahina,  for  the  continuity  of  the  Ahina ; verily 
thus  they  make  day  conformable  to  day  ; day  indeed  is  conformable  to 
day.  They  say  ‘ Why  is  the  Stotra  followed  in  recitation  ? Why  do  they 
recite  beyond  the  Stoma?’  That  is  not  indeed  sung  which  is  not  followed 
in  recitation ; that  Stoma  goes  not  to  the  gods  which  is  not  recited 
beyond ; therefore  is  the  Stotra  followed  in  recitation  ; therefore  do  they 
recite  beyond  the  Stoma.  The  Qastras  have  four  calls ; the  litanies  are 
cattle ; cattle  are  fourfold ; moreover  they  are  four-footed ; verily  (they 
serve)  to  obtain  cattle.  The  offering  verses  of  the  litanies  are  from  the 
one-day  (rite) ; the  one-day  (rite)  is  a support ; verily  (it  serves)  for  support. 
They  say  the  second  vasat,  for  the  healing  of  the  libations,  for  the  support 
of  the  libations. 


ADHYAYA  XXIX 

The  Soma  Sacrifice  {continued). 

The  Recitation  of  the  Hotrakas  at  the  Midday  Pressing. 

xxix.  1.  When  the  gods  at  Sarvacaru  performed  the  sacrifice,  Arbuda 
Kadraveya  came  up  to  them  at  the  midday  (pressing)  and  said  to  them, 
‘ One  Hotr’s  office  is  not  being  performed  for  you,  that  of  the  Gravastut ; let 
me  perform  it  for  you,  do  ye  invite  me.’  They  said  ‘So  be  it ’ ; they 
invited  him ; he  saw  these  appropriate  (verses)  of  the  Gravastut,  namely, 
‘ Let  them  call  forth  ; let  us  call  forth,’  when  they  call  forth,^  for  they  call 
forth  indeed  ; then  when  (they  say)  ‘mightily  mightily’  (the  verse  containing 
‘ mightily  ’ is  used),  ‘ They  speak  out  mightily  with  the  strong  exhilarat- 
ing (drink)  ’ ; ‘ Set  free  the  thought  of  him  that  hath  pressed  ’ (is  the 
verse)  when  they  set  free.®  They  are  fourteen ; the  fingers  are  ten,  the 
pressing  stones  are  four;  they  make  up  this  (number*).  They  are  Jagati 
verses ; the  stones  are  connected  with  the  Jagati.  In  that  he  concludes 


1 RV.  iii.  62.  16-18  and  iii.  12.  1-3  ; see  95®* 
xii.  1.  3 and  5. 

^ RV.  vii.  66.  7-9  and  vii.  94.  7-9 ; 99®*  ^“* 
2.  4,  and  8. 

® See  99®*  2*  with  Anartiya’s  comm. ; 

AB.  vi.  8.  In  AB.  vi.  5,  17  the  use  of 
strophe  and  antistrophe  is  dealt  with. 

xxix.  1.  * The  Arbuda  hymn  is  RV.  x.  94  ; 
see  99®*  ’'^“*  1®*  ^f*  -^®*  ^i*  2 ; Levi, 


La  doctrine  du  sacrifice,  pp.  142, 143 ; Caland 
and  Henry,  L’Agnistoma,  pp.  269  seq. 

- The  verses  are  appropriate  to  the  actions 
described  as  the  part  of  the  stones  and 
the  priests.  For  yatra  hrhat  see  99®*  ^^** 
15.  11  ; RV.  X.  94.  4.  The  action  of  the 
pressers  is  referred  to  ; the  verse  is  to  be 
used  when  they  say  hrhad  hrhat. 

3 RV.  X.  94.  14  c. 


[520 


xxix.  1 — ] The  Soma  Sacr’ijice 

with  a Tristubh,^  thereby  at  the  midday  (pressing)  is  the  Tristubh  secured. 
He  praises,  standing ; the  stones  stand  as  it  were.  He  praised  wearing  a 
turban,  and  with  eyes  tied  up ; therefore  now  also  wearing  a turban  (the 
priest)  praises  the  stones.  Moreover  they  say  ‘ The  eye  came  ^ ; it  was 
a serpent;  thus  did  poison  come  to  the  priests;  he  used  these  (verses) 
connected  with  (Soma)  the  purifying,®  and  repelling  poi.son,  in  praise ; in 
that  he  uses  these  (verses)  connected  with  (Soma)  the  purifying  and 
repelling  poison,  verily  (it  serves)  for  the  healing  of  the  sacrifice  and  the 
curing  of  the  sacrificers.’ 

xxix.  2.  When  the  Pavamana  has  been  sung,  they  proceed  with  the  pot 
of  milk,  for  this  is  the  time  for  it ; moreover  (it  serves)  to  secure  the  sap  of 
the  pressing.  Then  they  proceed  with  the  sacrifice  of  five  oblations ; the 
explanation  of  this  has  been  given.  (Verses)  by  Vasistha^  he  repeats  for 
(the  goblets)  being  filled  at  the  midday  (pressing);  Vasistha  it  was  who 
proclaimed  the  Soma  to  Indra  at  the  midday.  They  contain  (the  words) 
‘ hither  ’ and  ‘ bay  steeds  with  the  symbols  of  the  invitatory  verses.  They 
are  Tristubh  verses  to  Indra,  for  the  midday  pressing  is  connected  with 
Indra  and  the  Tristubh.  Ten  he  recites;  ten  goblets  do  they  fill  here. 
Then  the  Hotrakas  sacrifice  together ; the  explanation  of  this  has  been 
given.  Tristubh  verses  to  Indra  they  use  as  offering  verses  for  the 
Prasthitas  at  the  midday  (pressing),  for  the  midday  pressing  is  connected 
with  Indra  and  the  Tristubh.  They  say  the  second  vasat,  for  the  healing 
of  the  libations,  for  the  support  of  the  libations.  Then  comes  the  sacrificial 
food,  then  the  goblet  of  the  Hotr ; the  explanation  of  this  has  been  given  ; 
when  the  Daksina  offerings  have  been  made,^  the  sacrificial  fees  are  taken ; 
the  explanation  of  these  has  been  given.  He  recites  (a  verse)  by  Vi^va- 
mitra  ® as  the  invitatory  verse  for  the  cup  for  the  Maruts ; the  explanation 
of  this  has  been  given. 

xxix.  3.  The^  Prstha  for  the  Maitravaruna  is  the  Vamadevya;  the 
Vamadevya  is  healing  and  medicine  ; verily  thus  are  healing  and  medicine 
produced  in  the  sacrifice.  That  of  the  Brahmanacchan.sin  is  the  Naudhasa  ; 
that  has  a finale ; the  finale  is  a support ; verily  (it  serves)  for  support. 
That  of  the  Achavaka  is  the  Kaleya ; that  they  perform  as  the  Aida  on 
Brhati  verses ; the  sacrificial  food  is  cattle ; the  Brhati  is  cattle  ; cattle  are 
connected  with  the  Brhati ; verily  (it  serves)  to  obtain  cattle.  They’’  recite 

‘ KV.  X.  94.  14.  ritual  is  the  same  as  in  the  fii-st  pressing  : 

® 31  has  caksur  hdha,  K caksur  hasa.  The  see  vii.  16,  17.  Cf.  AB.  vi.  11. 

sense  is  dubious,  but  apparently  the  idea  * See  99^.  vii.  18. 

is  the  eye  was  an  evil  eye.  * RV.  Hi.  51.  7 ; 99®- 

' 99®-  xxix.  3.  1 For  the  Samans,  &c.,  see  99®- 

’ .\'o  t<»  at  the  end.  22-24.  Lindner  has  Aida,  and  so 

’ RV.  vii.  21 ; see  99®-  of  the  throughout,  where  AB.  has  1. 


521] 


[ — xxix.  5 


The  Litanies  of  the  Ilotrakas 


the  Praf^athas  of  the  Sanian ; thus  they  depart  not  from  the  Hotr’s  rule. 
The  beginnings  of  the  litanies  of  the  Maitravaruna  and  Achavaka  are  of  five 
verses,  the  conclusions  are  of  eleven  verses ; verily  thus  they  make  the  two 
ends  alike.  The  Maitravaruna  recites  (verses)  by  Vi9vainitra^  and 
Vamadeva,®  for  his  conclusion  is  by  Vamadeva.  The  Brahmana<;chansin 
recites  (verses)  by  Vi9vamitra^  and  Vasistha,®  for  his  conclusion  is  by 
Vasistha.  The  Achavaka  recites  (verses)  by  Bharadvaja  ® and  Vi^vamitra,^ 
for  his  conclusion  is  by  Vi^vamitra.  They  recite  (verses)  by  four  Rsis  ; up 
to  four  (degrees)  are  pairing,  union,  propagation ; (they  serve)  for  generation.® 
The  beginnings  of  the  litanies  of  the  Maitravaruna  and  Brahmanacchah  sin 
are  by  Vi9vamitra,  and  so  is  the  conclusion  of  the  Achavaka  ; Vi9vamitra 
is  speech ; verily  thus  with  speech  on  all  sides  they  extend  the  sacrifice. 
This  is  the  explanation  of  the  introductory  and  concluding  rites  and  of  the 
one  day  form. 

xxix.  4.  Day  by  day  the  Prstha  for  the  Maitravaruna  is  the  Vamadevya  ; 
the  Vamadevya  is  healing  and  medicine  ; verily  thus  are  healing  and 
medicine  day  by  day  produced  in  the  sacrifice.  Then  day  by  day  they 
recite  these  Pragathas  containing  (the  word)  ‘who’;  Prajapati  is  Who; 
verily  thus  day  by  day  they  continue  finding  support  in  Prajapati. 
Moreover  they  continue  employing  the  varied  hymns,  the  Ahinas  (by  name), 
unappeased ; verily  they  continue  to  appease  them  day  by  day  with  the 
Pragathas  ^ containing  (the  word)  ‘ who  ’.  Then  these  regular  Tristubh 
verses  are  recited  day  by  day  as  the  strophes  of  the  litanies ; the  Tri.stubh 
is  might  and  strength ; verily  thus  day  by  day  they  continue  finding 
support  in  might  and  strength.  ‘ (Drive)  all  our  enemies  away,  O Indra,’ 
the  Maitravaruna®  (recites)  this  verse  by  Sukirti,  containing  (the  word) 
‘ drive  away  for  the  driving  away  of  the  evil.  By  the  same  Rsis  as  are 
the  two  hymns  are  the  two  beginnings  of  the  litanies  of  the  other  two. 
‘ Those  yoked  with  prayer  I yoke  with  prayer  ’ and  ‘ Lead  us  to  a wide 
space,  wise  one  ’ are  the  beginnings  ® of  the  litanies,  containing  (the  words) 

‘ prayer  ’ and  ‘ wide  ’ ; verily  thus  day  and  day  they  continue  finding  support 
in  the  prayer  and  in  the  wide  goer. 

xxix.  5.  Then  the  Qilpas  ^ are  recited  in  the  middle  three  days,  for  the 


* RV.  iii.  48 ; 9?S.  vii.  22.  4 ; read  Kurutah. 

5 RV.  iv.  19  ; 99s.  vii.  22.  6. 

* RV.  iii.  34  ; 95®-  23.  6.  He  allows  also 

the  9ys^ita  on  ^ Brhatpretha. 

5 RV.  vii.  23  ; 99S.  vii.  23.  8. 

« RV.  vi.  30  ; 99s.  vii.  24.  4. 

T RV.  iii.  36 ; 99S.  vii.  24.  5. 

* See  above  KB.  iii.  9 ; vii.  10. 

■ See  99s.  vii.  22.  3;  23.  5;  24.  3,  for|the 


originals  and  for  the  new  ones  of  the 
second  two,  xii.  4.  1 ; 5.  1. 

3 RV.  X.  131.  1 ; 99s.  xii.  3.  5. 

3 RV.  iii.  35.  4 and  vi.  47.  8 ; 99S.  xii.  4.  2 ; 
5.  2. 

xxix.  5.  1 See  for  other  9ilpa3  KB.  xxx.  3. 
For  the  ritual  see  95®- 
Here  the  9ilp3s  are  triplets  recited  on 
the  three  days  of  the  second  triad  of  the 
Dvadu9aha.  For  the  verses  cf.  AB.  vi.  19. 


66  [h.o.s.  25] 


xxix.  5 — ] 


[522 


The  Soma  Sacrijice 


middle  (set  ofj  three  days  contains  the  ^ilpas.  Viraj  ^ verses  and  verses  by 
Vimada  (are  used)  on  the  first  day,  for  the  fourth  day  is  connected  with 
the  Viraj.  Pankti  and  great  Pankti®  verses  (are  used)  on  the  fifth  day,  for 
the  fifth  day  is  connected  with  the  Pankti.  Atichandas^  verses  (are  used) 
on  the  sixth  day,  for  the  sixth  day  is  connected  with  the  Atichandas. 
Moreover  that  which  is  performed  without  the  Brhati  is  not  a Prstha ; the 
Prsthas  here  fall  away  from  the  Brhati ; verily  thus  day  by  day  they 
continue  finding  support  in  the  Qilpas.  Moreover  the  middle  (set  of)  three 
days  is  the  atmosphere ; the  atmosphere  is  without  base  or  support ; verily 
thus  day  by  day  they  continue  finding  support  in  the  Qilpas.  They  are 
triplets;  the  Qilpa  is  threefold,  dancing,  music,  and  singing.  Verily  thus 
day  by  day  they  continue  finding  support  in  them.  ‘ Praise  nought  else  ’ 
and  ‘ Let  us  not  fear,  let  us  not  be  troubled  ’ is  the  Prstha  for  the  Maitra- 
varuna  ® on  the  tenth  day  by  Medhatithi,  for  his  Prstha  is  not  performed 
on  Brhati  verses  before  the  tenth  day ; prosperity  is  solitary  ; the  Brhati  is 
prosperity ; verily  thus  at  the  end  he  finds  support  in  prosperity.  Having 
recited  (verses)  of  two  Padas,®  they  recite  (the  hymn)  of  the  one  day  (rite) ; 
the  one  day  (rite)  is  a support ; the  tenth  day  is  a support ; (the  verses)  of 
two  Padas  are  the  metre  in  which  support  can  be  found ; verily  (they 
serve)  for  support. 

xxix.  6.  The  Naudhasa  is  (the  Prstha)  for  the  Brahmanacchansin  ; the 
explanation  of  this  has  been  given.  In  Gayatri  ^ verses  they  give  the  lead 
for  the  Brahmanacchansin  on  the  sixth  day  with  the  symbol  of  the  Raivata, 
of  the  day,  to  secure  the  form  of  the  Ahinas,  for  the  continuity  of  the 
Ahinas,  (thinking)  ‘ Undiminished  {ahlndn)  we  secure  all  desires,’  for  here  is 
nothing  taken  away.  ‘ Prayers  they  have  offered  up  through  seeking 
glory  ’ is  the  conclusion  ^ day  by  day ; the  ‘ Prayers  up  ’ hymn  is  the 
seasons;  verily  thus  day  by  day  they  continue  finding  support  in  the 
seasons.  They  are  six  (verses) ; the  seasons  are  six ; verily  thus  day  by 
day  they  continue  finding  support  in  the  seasons. 

xxix.  7.  The  Kaleya  is  (the  Prstha)  for  the  Achavaka ; the  explanation 
of  this  has  been  given.  In  (verses)  of  six  Padas  ^ they  give  the  lead  to  the 
Achavaka  on  the  sixth  day,  with  the  symbol  of  the  sixth  day.  ‘ Having 
wdth  thought,  like  a carpenter,  a hymn  ’ is  the  conclusion  ^ day  by  day  ; the 


- RV.vii.  31.10-12;  x.  23. 1-3;  ggS.  xii.  3.  8; 
lor  the  other  two  priests  .see  4.  10  ; 6.  9. 
LoK  read  vai  madhyus  and  so  Anart.  on 
xii.  3.  8 as  ed.  by  Hillebrandt. 

» 99s.  xii.  3.  10;  4.  13;  5.  12. 

^ 9?®-  i one  triplet 

each). 

'■>  RV.  viii.  1.  1,  2;  4 7,  8 ; 99S.  xii.  3.  22. 


' 99s.  xii  3.  23  ; 4.  24  ; 5.  23. 

* I.  o.  the  Stotriya  and  Anurupa  on  RV.  i.  4. 
1-6  ; the  Raivata  is  also  in  Gayatri,  i.  30. 
13-15;  viii.  2.  13-16. 

2 See  99s.  xii.  5.  3 ; RV.  vii.  23. 
xxix.  7.  ’ RV.  viii.  99.  1,  2 ; 66.  7,  8 ; 99S. 
xii.  5.  4. 

s See  99s.  xii.  5.  3 ; RV.  iii.  38.  1-3. 


523] 


The  Litanies  of  the  Ilotrakas 


[ — xxix.  8 


‘ carpenter  like  ’ hymn  is  Prajapati ; verily  thus  they  continue  day  by  day 
finding  support  in  Prajapati.  That  (hymn)  has  no  (deity)  mentioned  ; Pra- 
japati is  he  (whose  name  is)  not  mentioned  ; verily  thus  they  continue  day 
by  day  finding  support  in  Prajapati.  There  is  one  (verse)  alone  ^ with  (the 
deity)  expressed  ; Prajapati  is  one  alone ; verily  thus  they  continue  day  by 
day  finding  support  in  Prajapati.  Of  them  the  following  are  unchanged, 
the  Maitravaruna’s  Pretha,  and  the  conclusions  of  the  other  two;  verily  thus 
they  continue  day  by  day  finding  support  in  them. 

xxix.  8.  It  is  of  ten  verses  ' ; these  breaths  are  ten  ; verily  thus  he  places 
these  breaths  in  the  sacrifice  and  in  the  sacrificers;  the  midday  (perform- 
ances)  of  the  Hotrakas  consist  of  two  hymns,  to  counterpoise  the  Hotr’s 
two  litanies.  Moreover,  the  Hotr  is  the  year,  the  Hotrakas  the  seasons ; in 
that  the  seasons  being  united  in  couples  are  called  summer,  the  rains,  and 
winter,  therefore  the  midday  (performances)  of  the  Hotrakas  consist  of  two 
hymns.  Moreover,  the  Hotr  is  the  body,  the  Hotrakas  the  limbs  ; in  that 
the  limbs  are  twofold,  therefore  the  midday  (performances)  of  the  Hotrakas 
consist  of  two  hymns.  Having  recited  at  the  morning  pressings  the  over 
recitation  of  the  Stomas,  they  recite  the  Ahina  ^ hymns  at  the  midday 
(pressings)  on  the  Caturvih9a,  Abhijit,  Visuvant,  Vi^vajit  and  Mahavrata 
days,  for  these  days  ® are  not  deficient.  Having  recited  the  Ahina  hymns 
(on  these  days)  those  of  the  one  day  (rite)  they  recite.  These  days  are 
turned  away  and  not  returning  ; in  that  having  recited  the  Ahina  hymns, 
they  recite  those  of  the  one  day  (rite),  and  the  one  day  (rite)  is  a support, 
verily  (they  serve)  for  support.  Five  hymns  each  time  the  Maitravaruna 
recites  in  all  the  Chandomas  ^ ; the  Chandomas  are  cattle ; cattle  are  five- 
fold ; verily  (they  serve)  to  obtain  cattle.  Four  each  the  Brahmanacchahsin 
and  the  Achavaka  ; the  Chandomas  are  cattle ; cattle  are  fourfold  and  also 
four-footed ; verily  (they  serve)  to  obtain  cattle.  The  (^astras  have  five  calls  ; 
the  litanies  are  cattle  ; cattle  are  fivefold ; verily  (they  serve)  to  win  cattle. 
The  ofl'ering  verses  of  the  litanies  are  from  the  one  day  (rite) ; the  one  day 
(rite)  is  a support ; verily  (they  serve)  for  support.  They  say  the  second 
vasat,  for  the  healing  of  the  libations,  for  the  support  of  the  libations. 


s RV.  iii.  38.  10. 

' See  RV.  iii.  38. 

^ For  these  cf.  AB.  vi.  18  ; 99®-  ” >' 

RV.  ir.  16  (99®-  1^)  > i- 

17)  ; iii.  31  (xii.  5.  17). 

^ ahinah  (also  in  M)  is  strange  in  the  masc.  ; 


and,  in  view  of  the  parallelism  of  AB.  vi, 
18,  ahlnani  must  be  read.  Cf.  KB.  xii.  2, 
n.  4. 

■*  99®-  17-19  for  the  five  ; the  others 

have  the  normal  number  of  four,  but  with 
variants. 


XXX.  1 — ] 


The  Soma  Sacrijice 


[524 


ADHYAYA  XXX 

The  Soma  Sacrijice  {continued) 

The  Litanies  of  the  Hotrakas  at  the  Third  Pressing. 

XXX.  1.  The  morning  pressing  is  the  Vasus’,  the  midday  pressing  the 
Rudras’,  the  third  pressing  the  Adityas’.  In  that  he  begins  the  third  press- 
ing with  the  Aditya  cup,  verily  thus  he  begins  with  its  own  deity.  More- 
over, the  third  pressing  is  a pressing  which  has  the  sap  sucked  out ; the 
Aditya  cup  is  a cup  rich  in  sap  ; verily  thereby  he  makes  the  third  press- 
ing rich  in  sap.  He  recites  a Tristubh  as  invitatory  verse  for  the  Aditya 
cup  ; the  explanation  of  this  has  been  given.  Then,  when  the  Pavamana 
has  been  sung,  they  proceed  with  the  animal  victim,  for  this  is  the  time  for 
it ; moreover  (it  serves)  to  confer  sap  on  the  pressing.  Then  they  proceed 
with  the  sacrifice  of  five  oblations ; the  explanation  of  this  has  been  given. 
He  recites  (verses)  by  Vamadeva^  at  the  third  pressing  for  (the  goblets) 
being  filled,  for  Vamadeva  it  was  who  proclaimed  the  Soma  to  Indra  at  the 
third  pressing.  They  contain  (the  words)  ‘ hither  ’ and  ‘ bay  steed  with 
the  symbol  of  the  invitatory  verses  ; they  are  Tristubhs  addressed  to  Indra 
and  the  Rbhus  ; verily  thus  he  makes  Indra  a half-sharer  in  the  pressing. 
Nine  he  recites;  ten  goblets  do  they  fill  here,  but  the  concluding  is  as  the 
introductory  rite.  The  Hotrakas  sacrifice  together  ; the  explanation  of  this 
has  been  given.  The  offering  verses  ^ are  Jagati  verses,  containing  (the 
words)  ‘draught’,  ‘be  drunk’,  and  ‘drunk’,  for  the  third  pressing  is  connected 
with  the  Jagati ; they  contain  (the  word)  ‘ be  drunk  ’,  for  the  third  pressing 
contains  (the  word)  ‘ be  drunk  ’.  They  say  a second  vamt  for  the  healing  of 
the  libations,  for  the  support  of  the  libations.  Then  comes  the  sacrificial 
food,®  then  the  Hotr’s  goblet ; the  explanation  of  this  has  been  given.  Then 
they  offer  the  cakes  (for  the  Pitrs)  at  the  third  pressing ; the  explanation 
of  these  has  been  given.  Then  they  proceed  with  the  cup  for  Savitr  * ; the 
explanation  of  this  has  been  given.  He  recites  one  I’ristubh  as  invitatory 
verse  for  the  cup  for  Savitr  ; the  explanation  of  this  has  been  given.  Again 
in  that  between  the  two  litanies  the  Agnidh  says  the  offering  verses  for  the 
cup  for  the  wives,®  thereby  the  two  reach  the  Hotr. 


> KV.  iv.  35  ; see  99S.  viii.  2.  3. 

’ Q9®.  viii.  2.  6 seq. 

3 99s.  viii.  2.  13. 

♦ 99^-  ^ gives  tlie  Trismbh  as  RV.  iv. 

54.  i,  which  is  given  in  the  Anukramani  as 


Jagati.  This  precedes  the  Vai9vadeva 
9astra. 

I.  e.  between  the  Vai9vadeva  and  the  Agni- 
maruta  9*>stras ; see  Caland  and  Henry, 
V Agnistoma,  p.  366. 


525]  The  Litanies  of  the  Ilotrakas  [ — xxx.  4 

XXX.  2.  The  litanies  of  the  Ukthya  are  addressed  to  Indraand  Agni ; the 
explanation  of  these  has  been  given.  These  to  Indra  in  Jagatl  they  recite 
day  by  day  ’ ; the  Jagati  is  cattle  ; cattle  are  connected  with  the  Jagati ; 
verily  (they  serve)  to  obtain  cattle.  ‘ These  should  be  unchanged  ’ some 
state,  saying  ‘ These  are  the  supporters  of  the  pressing.’  But  the  rule  is 
‘ They  should  be  varied,’  for  one  day,  then  another,  they  approach.  (Reci- 
tations) to  Varuna,  to  Brhaspati,  and  to  Visnu  they  recite;  their  metre  is 
the  Jagati ; Indra’s  the  Tristubh  ; in  that  the  metres  are  inverted,  it  is  to 
secure  the  characteristic  of  the  deities.  (Recitations  ^)  to  Indra  and  Varuna, 
to  Indra  and  Brhaspati,  to  Indra  and  Vi.snu  they  recite  ; verily  with  these 
they  accompany  the  cups,  for  so  are  the  cups  drawn. 

xxx.  3.  ‘ Holder  of  the  people,  the  generous,  worthy  of  praise’  the  Maitra- 
varuna  ^ (says) ; the  explanation  of  this  has  been  given.  The  conclusion  ^ 
is  by  Vasistha  day  by  day  ; Vasisthasaw  the  third  pressing  for  the  Maitra- 
varuna’s  function  ; therefore  day  by  day  the  conclusion  is  by  Vasistha.  In 
Kakubh  verses  they  give  the  lead  to  the  Maitravaruna  ^ on  the  third  day ; 
thereby  he  falls  into  the  power  of  the  Brahmanacchahsin.  On  the  fourth 
day  they  give  the  lead  to  each  in  his  own  metre  ; verily  thus  each  in  his 
own  metre  they  continue  finding  support.  In  Gayatri  verses  * they  give 
the  lead  to  the  Maitravaruna,  in  Usnih  verses  to  the  Brahmanacchahsin,  in 
Anustubh  verses  to  the  Achavaka,  to  secure  a progressive  increase.  So  their 
metres  increase  with  four  syllables  each.  In  Pankti  verses  ® they  give  the 
lead  to  the  Maitravaruna  on  the  fifth  day,  for  the  fifth  day  is  connected 
with  the  Pankti ; in  (verses)  of  two  Padas  ® they  give  the  lead  on  the  sixth 
day,  for  the  sixth  day  is  connected  with  (verses)  of  two  Padas.  Moreover 
they  perform  the  Samans,  Gurda,  Bhadra,  Udvan^aputra ; " moreover  the 
(^ilpas  are  accompanied  by  (verses)  of  two  feet ; therefore  here  the  (^ilpas 
are  recited,  (thinking)  ‘ Let  us  not  depart  from  the  Qilpas.’ 

xxx.  4.  With  the  Nabhanedistha^  the  Hotr  sprinkles  seed  ; it  he  hands  to 
the  Maitravaruna;  it  he  develops  with  the  Valakhilyas;  these  Valakhilyas 
he  recites  as  divided ; by  Padas  the  first  two  hymns  he  divides  ; verily  thus 


1 See  Anartiya  on  99®.  xii.  10.  1 and  2.  Cf. 

AB.  vi.  15,  and  14. 

2 See  RV.  vii.  82  (99S.  xii.  11.  15)  ; x.  43 

(i  bid.  12. 6) ; vi.  69. 1-3  (ibid.  26. 5)  for  the 
seventh  day  ; for  the  offering  verses  99®- 
ix.  2.  6 ; 3.  3 ; 4.  7,  on  the  Ukthya  ; for 
the  litanies,  x.  2.  4 ; 3.  4 ; 4.  6. 
xxx.  3.  1 RV.  iii.  51.  1-3 ; 99S.  ix.  2.  3. 

2 RV.  vii.  84.  1-3  (99S.  ix.  2.  5 ; xii.  10.  5) 
85.  1-3  ; 99s.  xii.  10  6. 

2 99s.  xii.  10.  7 ; RV.  viii.  103.  8,  9 ; 19.  30, 


31.  See  99®-  ^ similar 

verses. 

^ Quoted  summarily  by  Anartiya  on  99®- 
xii.  10.  9 ; 12.  9 (ix.  3.  2 ) ; see  also  xii. 
26.  7. 

® 99s.  xii.  10.  12. 

« 99s.  xii.  11.  1. 

2 For  these  cf.  Ind.  Stud.  iii.  224,  226,  209; 
PB.  xiii.  12.  6 seg. 

xxx.  4.  1 RV.  X.  61  ; see  99®-  > 

for  the  Valakhilyas  cf.  AB.  vi.  27,  28. 


XXX.  4 — ] 


The  Soma  Sacrifice 


[526 


by  joints  be  gathers  him  together ; by  half  verses  the  second  two ; man 
consists  of  two  portions ; verily  thus  he  unites  them ; verse  by  verse  the 
third  two  hymns ; verily  thus  he  gathers  him  whole ; he  should  invert  in 
the  Nara9ahsa  ^ ; therefore  foetuses  are  born  inverted. 

XXX.  5.  In  the  Tarksya  ^ he  mounts  the  difficult  mounting ; Tarksya  is 
Vayu ; Vayu  is  breath  verily  thus  he  places  breath  in  him  ; him  he  hands 
over  to  the  Brahmanacchahsin.  Him  he  receives  in  the  womb  of  the  Sukirti 
(hymn  ; for  him  born  he  recites  in  Pahkti  form  with  repetition  of  o the 
Vrsakapi  ® (hymn)  ; the  repetition  of  o is  food ; verily  thus  born  he  finds 
support  in  proper  food.  Then  he  recites  the  Kuntapa  ^ according  to  the 
metres,  for  the  obtaining  of  all  desires ; viz.  the  Nara9ahsis,®  the  Raibhis,® 
the  KaravyasJ  the  Indragathas,**  the  Bhutechads,®  the  Parik.sit  verses,^® 
and  the  prattle  of  Eta9a.^^  Eta9a,  the  sage,  saw  the  life  of  the  sacrifice. 
He  said  to  his  sons  ‘ My  boys,  I have  seen  the  life  of  the  sacrifice ; that 
I shall  prattle  forth ; think  me  not  mad.’  They  said  ‘ Be  it  so.’  Then  he 
prattled  it  forth ; his  eldest  son,  creeping  up,  stopped  his  mouth,  (saying) 
‘ Our  father  has  become  mad.’  To  him  he  said  ‘ Be  gone ; fie  on  thee, 
0 fool ; I make  thine  offspring  the  worst ; hadst  thou  not,  O fool,  stopped 
my  mouth,  I had  made  the  cow  of  a hundred  (years  of)  life,  and  man  of 
a thousand.’  Therefore  the  descendants  of  Eta9a  being  the  Ajaneyas  are 
the  worst  of  the  Bhrgus,  for  they  are  under  curse  by  a father,  their  own 
deity,  their  own  Prajapati.^® 

XXX.  6.  (The  verses)  of  the  Adityas  and  Angirases  ^ he  recites  next.  The 
Adityas  and  the  Angirases  were  at  variance,  ‘ We  shall  go  first  to  the  world 


2 KV.  X.  12. 

I RV.  X.  178  ; see  99S.  xii.  11.  12. 

“ RV.  x.  131  ; see  99S.  xii.  13. 1.  Cf.  AB.  vi. 
29  ; jatam  represents  an  elliptical  clause. 

3 RV.  X.  86  ; see  99^.  xii.  13.  1,  where  the 

form  of  the  Nyunkha  is  given. 

* RV.  XX.  127-36  ; see  99S.  xii.  13.  7 ; AB. 
vi.  32,  33. 

6 RV.  XX.  127.  1-3  ; see  99S.  xii.  14  ; RVKh. 

V.  8. 

» RV.  XX.  127.  4-6  ; see  99S.  xii.  15.  1 ; 14.  4, 

5,  where  see  Hillebrandt's  crit.  notes  ; 
RVKh.  V.  9. 

’ RV.  XX.  127.  11-14  ; see  99S.  xii.  16.  2-4  ; 
RVKh.  V.  11 

8 AV.  XX.  128.  12-16  ; see  99S.  xii.  15.  6 ; 

16.  1 ; RVKh.  V.  14. 

» AV.  XX.  136.  11-13  ; see  99S.  xii.  16.  4, 

6,  3;  RVKh.  v.  21. 

10  AV.  XX.  127.  7-10 ; see  99S.  xii.  16.  2 ; 

17.  1.  1-4  ; RVKh.  v.  10. 


'1  AV.  XX.  129  ; see  99S.  xii.  18  ; RVKh. 
V.  16.  The  story  is  given  also  in  AB. 
vi.  33. 

BOoLK  and  the  Anand.  ed.  have  the 
absurd  adarfat. 

^8  BLK  have  apilaUpa. 

Oo  and  tlie  Anand.  ed.  have  ahhijagrdha, 
which  is,  no  doubt,  correct. 

'8  M.  has  needlessly  karisydmi. 

'8  The  exact  force  of  these  words  which  are 
probably  best  taken  as  in  apposition  to 
pitrd,  who  can  be  regarded  as  their 
prajdpaii,  is  uncertain.  The  curse  was  not 
by  any  deity  apparently.  The  alternative 
is  to  connect  with  the  next  clause,  but 
that  is  unlikely. 

XXX.  6.  ' AV.  XX.  136.  6 seq. ; see  95®-  ***•  I 
RVKh.  V.  20 ; AB.  vi.  34  has  a much 
longer  version  for  which  cf.  Caland,  Jai- 
mintya  Brdimana,  pp.  168-61,  and  99^* 
xiv.  40  has  a variant  version. 


[ — XXX.  8 


527]  The  Litanies  of  the  Hotrakcts 

of  heaven  ’ (said)  the  Aditya  ; ‘ we  ’ the  Ahgirases.  The  Ahgirases  sent  to 
the  Adityas  (saying)  ‘ Ours  is  the  pressing  day  to-morrow ; do  ye  cause  us 
to  sacrifice.’  Agni  was  their  env'oy  ; the  Adityas  said  ‘ Ours  is  the  pressing 
day  to-day ; and  thou  art  * the  Hotr  for  us  here,  Brhaspati  the  Brahman, 
AyAsya  the  Udgatr,  Ghora  Angirasa  the  Adhvaryu.’  Them  they  rejected ; 
him  they  desired  to  please  with  these  (verses) ; thus  they  repeat  these 
(verses).  They  brought  a white  horse  as  sacrificial  fee,^  that  one  which  here 
gives  heat ; therefore  the  Adityas  went  to  heaven  ; he  goes  to  heaven  who 
knows  thus. 

XXX.  7.  He  recites  the  orderings  of  the  ijuarters  ^ ; the  quarters  are  in 
order  for  him.  He  recites  the  man-ordering  (verses)  ^ ; men  are  in  ox*der  for 
him.  He  says  the  riddles,^  the  Pratiradhas,*  the  Atlvada,^  the  Ahanasyas,® 
all  forms  of  speech.  Therefore  a man  speaks  all  forms  of  speech,  but  other 
animals  one  only.  They  are  eight ; by  them  the  gods  attained  all  attain- 
ments ; so  verily  also  the  sacrificers  by  them  attain  all  attainments.  ‘ The 
Kaprth,  O men,  the  Kaprth  extend,’  and  ‘ What  time  forward  ye  came  ’ are 
two  (verees  ’’) ; thus  they  become  perfect  They  make  up  ten  ; the  Viraj 
consists  of  sets  of  ten ; the  Viraj  is  prosperity  and  proper  food ; verily 
(they  serve)  to  obtain  the  Viraj  as  prosperity  and  proper  food. 

XXX.  8.  He  recites  the  Dadhikra  (verse  ^) ; the  Dadhikra  (verse)  is  speech  ; 
verily  thus  he  places  speech  in  him ; he  recites  (the  verse.s)  to  Soma  the 
purifying  - ; (the  verses)  to  Soma  the  purifying  are  a filter  ; v’^erily  thus  he 
purifies  him.  Him  he  hands  over  to  the  Achavaka ; him  he  with  the 


® hofasi  is  made  certain  (against  hotasa  in 
BLK  and  Anand.  ed.)  by  the  parallels 
9B.  iii.  5.  1.  13-17  ; GB.  ii.  6.  14.  For 
ftfiAsnA  cf.  Sir.  ii.  10 ; ‘ present  ’ (BR.) 
is  here  impossible. 

® daktind  in  the  Anand.  ed.  is  a mere  error : 
abhiradantah  in  OoK  is  an  easier  reading, 
but  with  te  following  is  not  probable. 

> AV.  .XX.  128.  1-5  ; xii.  20.  2 ; RVKh. 
V.  12. 

= -A.V.  XX.  128.  6-11  ; see  9<?S.  xii.  21.  2.  1-6; 
RVKh.  V.  13. 

® AV.  XX.  133.  1-4  must  be  meant ; see  99®- 
xii.  21.  3 ; in  xii.  22  are  given  all  six 
verses  of  that  hymn  (cf.  RVKh.  v.  16),  no 
doubt  the  last  two  in  error,  and  some 
add  the  seventh  verse,  probably  because 
they  thought  that  22  contained  the 
seven  (4  and  3)  verses  of  99^-  ^l-  3.  In 

AB.  vi.  33  the  number  six  is  probably 
meant  as  is  accepted  by  Sayana.  Per  contra 
Anartiya  ignores  the  whole  of  22  and 


regards  as  the  Pravalliika  AV.  xx.  134, 
which  in  AB.  is  the  Ajijnasenyas  (RVKh. 
V.  17)  ; the  confusion  seems  to  have 
arisen  from  the  omission  of  that  special 
category.  The  statement  of  the  Vedic 
Concordance  that  Pravalliika  applies  to 
AV.  XX.  134  is  erroneous,  as  is  Scheftelo- 
witz’s  view,  ZDMG.  lix.  425. 

‘ AV.  XX.  135.  1-3  ; see  99S.  xii.  23,  2 ; 

RVKh.  V.  18;  Pratiradha  in  AB.  vi.  33. 

® AV.  XX.  135.  4 ; see  99®-  ^ » RVKh. 

V.  19  ; Ativada  in  AB.  vi.  33. 

8 AV.  XX.  136 ; see  99S.  xii.  24.  1 ; RVKh. 
V.  22. 

" RV.  X.  101.  12  and  x.  155.  4 ; see  99®-  ***• 
24.  2. 

* dndksipyah  is  apparently  corrupt ; the  word 
rendered  is  andksepydh,  which,  however, 
is  not  at  all  probable  as  a correction. 

XXX.  8.  ' RV.  iv.  39.  6 ; see  99®-  ^5.  1. 

Cf.  AB.  vi.  36. 

2 RV.  ix.  101.  4-6  ; 99s.  xii.  25.  2 ; AB.  vi.  36. 


XXX.  8 — ] 


[528 


The  Soma  Sacrifice 


Evayamarut  (hymn^)  makes  to  move  when  bom;  he  repeats  o;  stumbling  as 
it  were  one  moves  when  first  desirous  to  walk  ; verily  thus  from  the  immortal 
metre  he  propagates  him  for  immortality  ; they  obtain  immortality  who 
perform  the  sixth  day  (rite).  Having  recited  the  strophe  and  antistrophe, 
he  recites  the  Valakhilyas;  the  strophe  and  antistrophe  are  the  body,  the 
Valakhilyas  the  breaths;  these  breaths  are  not  separated  (from  the  body). 
They  say  ‘ Why  are  they  (called)  V alakhilyas  ? ’ That  which  is  not  in  contact 
in  two  fields, they  call  Khila ; these  breaths  are  a hair  (voila)  in  breadth  and 
are  not  separated;  therefore  are  they  Valakhilyas. 

XXX.  9.  ‘ In  the  Tarksya  he  mounts  the  difficult  mounting,’  it  has  been 
said.^  In  Gayatrl  verses  they  give  the  lead  for  the  Brahmanacchansin  on 
the  second  day,  thereby  he  falls  into  the  power  of  the  Maitravaruna.  ‘ For- 
ward to  the  most  generous,  the  great,  born  of  great  wealth  ’ is  a six  verse 
(hymn  ^),  twice  as  great  as  that  of  the  Maitravaruna.  The  conclusion  day 
by  day  is  by  Krsna  ® ; Krsna  Angirasa  saw  this  third  pressing  for  the 
Brahmanacchansin’s  office ; therefore  day  by  day  the  conclusion  is  by  Krsna. 
In  Anustubhs  they  give  the  lead  for  the  Achavaka  on  the  third  day ; 
thereby  he  falls  into  the  power  of  the  Brahmanacchansin.  The  ‘season 
mother  ’ (hymn  ^)  has  thirteen  verses  ; it  is  twice  as  great  as  that  of 
the  Brahmanacchansin  and  there  is  one  verse  over.  The  conclusion  day 
by  day  is  by  Bharadvaja®;  Bharadvaja  saw  this  third  pressing  for  the 
Achavaka’s  office ; therefore  day  by  day  the  conclusion  is  by  Bharadvaja. 
The  Achavaka  alternates  the  two  Vi.snu  (hymns  ®),  the  conclusions  the  other 
two.  The  Maitravaruna  and  the  Brahmanacchansin  have  two  conclusions ; 
the  Achavaka  has  one  conclusion.  In  that  the  Achavaka  has  an  unchang- 
ing conclusion,  the  Achavaka  is  a support ; verily  (it  serves)  for  support. 

XXX.  10.  Thirty-six  (verses)  the  Maitravaruna  recites  at  the  Caturvih9a,^ 
forty  the  Brahmanacchansin,  and  forty-four  the  Achavaka.  These  are 
a hundred  and  twenty.  A hundred  and  twenty  are  the  days  of  the  season  ; 
thus  he  obtains  the  season,  with  the  season  the  year  and  the  desires  that 
are  in  the  year.  Five  hymns  the  Maitravaruna  recites  on  all  the  Chan- 
doma  days ; tbe  Chandomas  are  cattle ; cattle  are  fivefold ; verily  (they 


8 RV.  V.  87  ; see  9:98.  xii.  26.  10  ; AB.  vi.  30  ; 
the  rendering  of  nyunkhamdnaka  in  J AOS. 
xxxi.  331  is  erroneous. 

* See  Pischel  and  Geldner,  Ved.  Stud.  ii.  205 ; 

Oldenberg,  Rgveda-Noten,  i.  385,  386.  Tlie 
idea  seems  to  be  that  the  space  between 
the  fields  in  which  they  do  not  come  into 
contact  is  the  Khila,  as  Oldenberg  takes 
it,  but  the  word  asarhbhinna  is  very  curi- 
ous ; the  comm,  suggests  ‘ unploughed  ’. 

* Above  KB.  xxx.  5. 

8 RV.  i.  57  ; see  99S.  xii.  26.  4.  TheStotriya 


and  Anurupa  are  RV.  viii.  92.  28-30 ; i. 
8.  8-10;  99s.  xii.  12.  1. 

8 RV.  X.  42.  1-3  and  43.  1-3 ; see  99S.  xii.  12. 
5 and  6. 

* RV.  ii.  13  ; see  99®- 

Stotriya  and  Anurupa  see  RV.  i.  11. 1-8; 
8.  6,  7;  99s.  xii.  26.  1. 

8 RV.  vi.  69.  1-3  ; see  99®-  ^6-  5- 

8 RV.  vii.  100  and  i.  154.  1-6;  see  99S.  xii. 
26.  2 and  3. 

xxx.  10.  * See  99®-  ^7.  1 with  Anartlya’s 

note. 


529]  The  Litanies  of  the  llotrakas  [ — xxx.  ii 

serve)  to  obtain  cattle.  Four  hymns  the  Brahmanacchahsin  ^ recites  in  the 
first  Chandoma ; the  Chandornas  are  cattle  ; cattle  are  fourfold,  and  also 
fourfooted  ; verily  (they  serve)  to  obtain  cattle.  Five  hymns  the  Achavaka  ^ 
recites  in  the  first  Chandoma ; the  Chandornas  are  cattle ; cattle  are  five- 
fold ; verily  (they  serve)  to  obtain  cattle.  Six  (they  recite)  in  the  second 
and  third ; the  year  has  six  seasons ; verily  (they  serve)  to  obtain  the  year. 
The  Qastras  have  four  calls ; the  litanies  are  cattle  ; cattle  are  fourfold,  and 
also  fourfooted ; verily  (they  serve)  to  obtain  cattle.  On  the  sixth  day 
that  of  the  Maitravaruna  has  five  calls ; the  litanies  are  cattle ; cattle  are 
fivefold ; verily  (they  serve)  to  obtain  cattle.  The  offering  verses  of  the 
litanies  are  from  the  one  day  (rite) ; the  one  day  (rite)  is  a support ; verily 
(they  serve)  for  support.  They  say  the  second  vasat,  for  the  healing  of  the 
libations,  for  the  support  of  the  libations. 

xxx.  11.  Five  metres  they  recite  at  night,  Anustubh,  Gayatrl,  Usnih, 
Tristubh  and  Jagati ; these  are  the  metres  of  night.  The  night  has  five 
calls,  and  so  the  additional  litany  of  the  Vajapeya.  ‘ The  night  goes  beyond 
the  Uktha ; ' verily  thus  from  metre  to  metre  they  call  ’ Kausitaki  used 
to  say,  to  prevent  sameness.  In  that  he  uses  a Tristubh  containing  the 
word  ‘ over  the  night  ’ as  invitatory  verse  for  the  A9vin  litany  ^ cup,  (it  is 
because)  the  Praisa  contains  (the  word)  ‘over  the  night’,  for  the  Somas  are  left 
over  the  night.  Moreover,  the  Tristubh  is  might  and  strength  ; verily  thus 
might  and  strength  he  places  in  the  sacrifices  The  additional  litanies  of  the 
Aptoryama  have  four  calls  ; the  litanies  are  cattle  ; cattle  are  fourfold,  and 
also  fourfooted ; verily  (they  serve)  to  obtain  cattle.  They  use  as  conclud- 
ing verses  (verses)  to  the  lord  of  the  field,  (thinking)  ‘The  field  is  this  earth  ; 
in  it  undepressed  shall  we  find  support  at  the  end  ’ ; verily  thus  in  it 
undepressed  do  they  find  support  at  the  end.  In  that  the  ofiering  verses 
are  Tristubhs  containing  (the  word)  ‘ over  the  night  ’,  (it  is)  because  the  Somas 
are  left  over  the  night.  Moreover,  the  Tristubh  is  might  and  strength ; 
verily  thus  might  and  strength  he  places  in  the  sacrificer.  They  say  the 
second  vasat,  for  the  healing  of  the  libations,  for  the  support  of  the  liba- 
tions. They  then  proceed  with  (the  cup)  for  the  yoker  of  the  bays ; the 


» See  99s.  xii.  25.4-7. 
s See  99s.  xii.  26.  2,  12  seq. 

1 The  sense  must  be  as  indicated,  butah'gra^o 
is  first  found  here  in  it.  Vkihasya  as  read 
in  the  edd.  with  the  MSS.  is  probably 
thus  to  be  taken  of  the  number  of  calls, 
five  against  four.  It  is  not  sufficient  to 
assume  the  sense  to  be  that  the  night 
has  an  extra  Uktha,  for  in  point  of  fact 
the  night  rite  (i.  e.  the  Atiratra)  adds  12, 
67  [h.o.s.  a»j 


while  the  Vajapeya  adds  one  to  the 
So^9in.  For  dhvayanie  the  Anand.  ed. 
has  dkuyanie : the  sense  remains  the  same. 
chandasof  chandasa  is  ambiguous,  and  may 
mean  from  metre  to  metre,  i.  e.  as  bridging 
over  the  separation,  or  simply  from  each 
metre,  but  the  former  (ckandase)  is 
seemingly  better. 

* See  99s.  ix.  20.  30  and  31. 


XXX.  11] 


[530 


The  Soma  Sacrijice 

explanation  of  this  has  been  given.  He  recites  a Tristubh  as  invitatory 
verse  for  (the  cup)  for  the  yoker  of  the  bays  ® ; the  explanation  of  this  has 
been  given.  In  that  he  recites  an  invitatory  verse  ^ for  the  Atipraisa,  (it  is 
because)  without  strength  is  the  Praisa  which  has  no  invitatory  verse. 
Moreover  there  are  invitatory  verses  in  the  case  of  (the  cups)  for  two 
deities,  and  in  the  case  of  all  the  Prasthitas ; therefore  he  recites  an  invita- 
tory verse  for  it,  ‘ In  that  he  recites  an  Atipraisa,  verily  thus  he  refers  to 
the  next  day,  verily  thus  they  keep  taking  hold  of  the  next  day  ’ Kausitaki 
used  to  say.® 


» See  RV.  i.  177.  4 ; 99S.  x.  1.  10. 

* Both  are  given  in  99®-  x-  !•  U RV.  iii.  53.  5 (or  4)  and  iha  mada  iha  maghavan. 
® See  KB.  xxii.  2 ; xxvi.  11. 


GENERAL  INDEX 


Abhijit  day  of  the  Sattra,  28,  26,  51,  52,  211, 
480-482,  523. 

Abhiplava  Sadaha,  23, 51,  52, 58,  209,  457-466. 

Abhipratarina  Vrddhadyumna,  a king,  196. 

Abhisecaniya  day  of  Riijasuya,  67. 

Abhiseka,  67. 

Abhyagnis  Aita9ayanas,  the  least  important 
of  the  Aurvas,  284. 

Abhyuddrste  sacrifice,  366. 

Abhyudita  sacrifice,  365. 

Ablative,  use  of,  83. 

Absolute  case,  83 ; apparent  use  of  accusa- 
tive absolute,  407,  n.  2,  421,  n.  3,  526,  n.  2. 

Accents,  absence  of  in  Brahmanas  of  the 
^veda,  96. 

Accusative,  uses  of,  81,  82,  107  ; with  l/ru,  388, 
n.  3;  apparently  absolute,  407,  n.  2,  421, 
n.  3,  626,  n.  2. 

Achavaka,  priest,  32,  160,  173,  197,  262,263, 
264,  266,  267,  269,  270,  281,  282,  289,  421, 
439,  493,  494,  515,  516,  517,  518,  521,  522, 
523,  528. 

Adhrigu,  formula,  406. 

Adhrigu,  priest,  140. 

Adhvaryu,  priest,  115,  116,  121, 128, 132,  156, 
256,  257,  258,  289,  303,  309,  310,  362,  375, 
379,  385,  393,  400,  401,  404,  413,  422,  442, 
512,  517. 

Adhyayas,  30  or  40  in  the  Aitareya  Brah- 
mana,  35. 

Aditi,  112,  123,  184,  387. 

Aditya  cup,  431,  432,  524. 

Adityas,  114, 119,  126,  147,  186,  209,  244,  285, 
286,  311,  329,  333,  416,  511,  525;  conflict 
with  Angirases,  22,  285-287,  526,  527. 

Adverbial  forms,  anomalous,  78. 

Adverbs,  uses  of,  89. 

After-ofl'erings,  included  in  introductoi'y  sacri- 
fice, 114. 

Age,  of  the  two  Brahmanas  inter  se,  26-28 ; 
absolutely,  42-50. 

Ages,  of  the  world,  not  Vedic,  302,  n.  6. 

Agni,  187,  256,  263,  295,  296,  304,  305,  311, 
323;  nearest  of  gods,  107,  304,  .383:  three 


forms  of,  347  ; as  death,  419  ; and  see 
Jatavedas,  Vai^vanara. 

Agni  and  the  Maruts,  296,  437. 

Agni  and  Soma,  401,  405,  453. 

Agni  and  Varuna,  449. 

Agnicayana,  human  sacrifice  at,  63. 

Agnidh,  priest,  160,  267,  268,  269,  289,  516, 
517. 

Agnidhra  priest,  125,  248,  435. 

Agnidhriya,  398. 

Agnihotra,  31,  33,  51,  190,  251-256,  290-296, 
353-357,  370,  451. 

Agnimaruta  ^astra,  174,  185-189,  435-437, 
456,  467,  492,  494,  501,  504,  524,  n.  2. 

Agnipranayana,  128-131,  398,  399. 

Agnistoma,  31,  189,  190,  270,  431,  437,  454, 
456,' 466,  485,  492. 

Agnistoma  Saman,  509. 

Agnisvamiu,  views  of  on  Kausitaki  school,  42. 

Agrayana,  369,  370 ; cup,  60,  295,  433. 

Ahanasya,  verses  (AV.  xx.  136.  1-10),  287, 
527. 

Aharahali9asya,  272. 

Ahavaniya,  249,  256,  258,  290,  296,  298,  305, 
310,  312,  339,  353,  364,  370,  375,  398,  403, 

_ 442. 

Ahavas,  424,  425,  433,  434,  439,  529. 

Ahi  budhnya,  the  dragon  of  the  deep,  as 
name  «f  a verse  (RV.  vi.  50.  14),  436. 

Ahina,  52,  59,  264,  271,  272,  320,  521,  522,  523. 

Aida  Saman,  520. 

Aikada9aksi  (cf.  JB.  ii.  229)  Manutantavya, 
his  royal  oftspring,  255. 

Aiksvaka  Hari9candra  Vaidhasa,  299. 

Ailusa,  Kavasa,  excluded  from  sacrifice,  148, 

4li 

Aindravayava  cup,  order  of,  59. 

Aitareya,  cited  tacitly,  169,  170,  185. 

Aitareya  Aranyaka,  36,  38. 

Aitareya  Brahmana,  contents  of  with  parallels 
in  the  Kausitaki  Brahmana,  1-13  ; relation 
to  Kausitaki,  22-26 ; comparative  age,  26- 
28 ; composition,  28-36 ; date  of,  42-50  ; 
ritual  of,  51-61 ; Rajasuya  and  legend  of 


532 


General  Index 


9unah9epa,  61-68  ; language,  69-96  ; style, 
96-98;  metre,  98-101 ; idea  of  Punarmrtyu. 
only  in  latest  part,  340,  n.  1 ; borrowing  of 
vii.  11  from  KB.  iii.  1,  49,  50,  297,  n.  2. 

Aita9apralapa,  hymn  (AV.  xx.  129. 1 seq.),  22, 
284,  285,  288  ; £ta9apralapa,  526. 

Ajaneyas,  descendants  of  Eta9a,  526. 

Ajigarta  Sauyavasi,  a seer,  father  of  ^unah- 
9epa,  63,  64,  303,  304. 

Ajijnasenya,  verses  (AV.  xx.  134.  1-4),  285, 

_ 527,  n.  3. 

Ajya  9astra,  158-164,  193,  423-425,  455,  4.56, 
458,  459,  460,  462,  463,  464,  467,  468,  469, 
471,  474,  478,  481,  483,;  486,  487,  493,  499, 

_ 502,  504,  509,  518. 

Ajya  Stotra,  425,  430,  431. 

Akhyana  theory,  65,  66. 

Aksarapankti,  436. 

Aksyant  days,  209. 

Alambana,  446. 

Alikayu  Vacaspata,  a Naimislya  priest,  498. 

All-gods,  126,  184,  251,  304,  329,  333,  371, 
418,  426,  458,  459,  460,  461,  464,  465,  467, 
468,  470,  475,  476,  480,  491,  501,  503,  507. 

Alliteration,  80. 

Ambasthya,  performs  the  horse  sacrifice,  336. 

Amitratapana  ^usmina  9aibya,  a king,  338. 

Anacoluthon,  292. 

Anartlya,  commentator  on  the  ^ankhayana 
9rauta  Sutra,  cites  with  different  reading 
KB.  xxvii.  1,  508,  n.  2. 

Ancestral  seer  of  sacrificer  (or  his  priest),  use 
of  verses  by  (j/atharsi)  for  the  Apris  recom- 
mended, 138,  and  see  Arseya. 

Andhras,  65,  307. 

Anga  Vairocana,  performs  the  horse  sacrifice, 
337. 

Angirasa,  Ghora,  a mythical  sage,  527. 

Angirasa,  Hiranyastupa,  author  of  RV.  i.  32, 

_ 180. 

Angirasa,  Krsna,  author  of  RV.  x.  42,  43,  528. 

Angirasa,  Saihvarta,  336. 

Angirases,  119,  124,  186,  209,  263,  286,  288, 
329,  333,  449,  516 ; conflict  with  Adityas, 
22,  285-287,  526,  527. 

Anicin  Mauna,  a sage,  478. 

Animal  sacrifice,  134-145,  403-408. 

Animals,  contrasted  with  men  in  mode  of 
generation,  161,  162 ; commit  incest,  300. 

Anointing  of  the  sacrificial  post,  404. 

Anointment  of  king,  23. 

Ah9umati,  287. 

Antaryama  cup,  150,  257,  412,  415,  492. 

Anubandhya,  offering,  449-4.51. 

Anumati,  first  full -moon  day,  19.5,  297. 


Anunirvapya  Isti,  365. 

Anupraisas,  514. 

Anustubh,  173,  199,  329,  333,  399,  407,  424. 
42sj  440,  508,  509,  511,  514,  518,  528  ; treat- 
ment of  in  the  Aitareya  Brahmana,  99, 
100. 

Anvaharyapacana,  256,  258,  298,  339,  353. 

Aorist  indicative,  use  of,  85, 86,  314,  n.  1,  385, 
n.  2,  413,  n.  11,  485,  n.  8 ; irregular  forms 

_ of,  76. 

Apastamba,  date  of,  48. 

Apastamba  ^^auta  Sutra,  relation  to  the 
Kausitaki  Brahmana,  48  ; date  of,  48,  49  ; 
ritual  in,  55,  57. 

Api9arvara,  etymology  and  meaning  of,  201. 

Apnana  passage,  449. 

Apohisthiya,  hymn  (RV.  x.  9),  187. 

Aponaptrlya,  148-160,  412-414. 

Apratiratha,  hymn  (RV.  x.  103),  327. 

Apr!  verses,  137,  138,  405,  450. 

Apsarases,  184,  353. 

Aptoryama,  33,  54,  55,  191  ; Aptoryama,  529. 

Aptya  gods,  329,  333,  474. 

Aralhi  Saujata  (cf.  JB.  iii.  37),  311. 

Aranis,  .354. 

Araru,  a demon,  314  (vii.  28),  n.  1. 

Arbhava  Pavamana,  54,  267,  432. 

Arbuda,  hymn  (RV.  x.  94),  79,  427,  428. 

Arbuda  Kadraveya,  a serpent  seer,  259,  519. 

Arindama  Sana9ruta,  318. 

Arithmetic,  division  of  a thousand  by  three, 
271. 

Arrow,  parts  of,  126. 

Arseya,  invocation  of  Agni  by  ancestral 
names,  313,  n.  2,  321,  n.  2,  358,  n.  2,  410,  n.  3. 

Aruni,  Uddalaka,  324,  and  see  Aruni. 

Aruni,  views  on  expiations  of  errors  in  the 
sacrifice,  41,  498. 

Arurmaghas,  destroyed  by  Indra,  314. 

Arvavasu,  the  Brahman  priest  of  the  gods, 
381. 

Aryans,  attacks  on  by  aborigines  possibly 
referred  to,  413. 

A9aiii,  epithet  of  Rudra,  25,  878. 

A.9ramas,  alleged  reference  to  doctrine  of, 

_ 300,  n.  6. 

A9valayana,  probable  date  of,  44. 

A9valayana  Grhya  Sutra,  36. 

A9valayana  ^rauta  Sutra,  relation  to  the 
Aitareya  Brahmana,  82,  38,  44  ; date  of, 
44  ; ritual  in,  61-63,  57,  61,  67 

A9vamedha,  40,  52,  886. 

A9vatara  A9vi,  Bulila,  281 

A9vattha,  tree,  316,  816,  382. 

A9vina  9astra,  263,  444-447,  528. 


General  Index 


533 


A?vins,  121,  145,  251,  295,  364,  381,  394,  409, 
421,  426,  445. 

A3Ucatvarin9a  Stoma,  206,  499. 

Asandivant,  a place  of  performance  of  the 
A9vamedha,  336. 

Asitam^^as,  a branch  of  the  Ka9yapas,  314. 

Ass,  virility  of  destroyed,  203,  204,  445. 

Assembly,  comradeship  in,  116  ; women  not 
to  go  to,  388. 

Assimilation  of  sibilants,  34. 

Asura  woman,  and  Indra,  477. 

Asuras,  117,  121,  125,  126,  133,  261,  270,  285, 
288,  384,  396,  414,  415,  443,  485,  515. 

Atharvan,  118. 

Atharvaveda,  not  recognized  in  the  Rgveda 
Brahmanas,  47. 

Atichandas,  480,  494,  509,  510,  513. 

Atipraisa,  530. 

Atiratra,  33,  51,  52,  53,  54,  191,  201,  202,  250, 
271,281,  442-444,  494. 

Ativada,  verse  (AV.  xx.  135.  4),  285,  Ativada, 
527. 

Atmosphere,  292  ; Maruts’  place  in,  113  ; life 
of  victim  sent  to,  139. 

Atreya,  portion  of  victim  assigned  to  an,  289. 

Atreya,  Udama}'a,  a sacrificer,  337. 

Atris,  469 ; the  Atris  rescue  the  sun,  483. 

Atyagnistoma,  form  of  Jyotistoma,  54. 

Atyarati  Janamtapi,  performs,  though  not 
a king,  the  horse  sacrifice,  338. 

Aufrecht’s  edition  of  the  AB.,  101, 102 ; view 
as  to  authorship  of  Egvedic  hymns,  64. 

Augment,  omission  of,  in  imperfect  indicative, 
74,  75. 

Augrasainya,  Yudhaiu9rausti,  336. 

Aupavi,  127,  n.  4. 

Avabhrtha,  448,  449. 

Avacatnuka,  a place,  337. 

Avatsara,  a seer,  153  ; Prasravana  (».  1.  Pra9ra- 
vana),  a Hotr,  419. 

Avesta,  proper  time  of  sacrifice  in,  254. 

Aviksita,  Marutta,  336. 

Avoidance,  of  daughter-in-law  for  father-in- 
law,  24,  178, 179. 

Axe  (parafu),  shape  of,  160. 

Ayasya,  Udgatr  at  the  sacrifice  of  9unali9epa, 
303  ; at  the  Adityas’  sacrifice,  527. 

Ayus,  special  form  of  rite,  208,  457,  462,  463, 
466. 

Babhrava,  v.  1.  for  Bhargava,  470,  n.  7. 

Babhravas,  descendants  of  Devarata  Vai9va- 
mitra,  305. 

Babhravya,  Girija,  290. 

Babhru  Daivavrdha,  a sacrificer,  318. 

Bahispavamana  Stotra,  151, 160, 165, 173,  396. 


Bahvrca,  379. 

Bahvrcabrahinana,  evidence  of  existence  of 
a text  other  than  AB.  or  KB.,  22,  48,  299, 
n.  5,  392,  n.  2,  416,  n.  5,  437,  n.  2. 

Baida  (Veda,  JB.  ii.  278),  Hiranyadant,  168. 

Bamboo  seeds,  369. 

Barhaspatya,  363. 

Barley  harvest,  369. 

Barren  cow,  offered  to  Fathers,  185. 

Baru,  hymn  of  (RV.  x.  96',  79,  490. 

Bath,  expiation  for  omission  of  morning,  295. 

Baudhayana  ^r&ota  Sutra,  40,  57. 

Bhadra  Saman,  525. 

Bhaga,  381. 

Bhallavika  form  of  Gavam  Ayana,  57. 

Bharadvaja,  196,  272,  321,  427,  528. 

Bbaradvaja  9*"auta  Sutra,  uses  the  Aitareya 
Brahmana,  145. 

Bharata  Dauh.santi,  performs  the  horse  sacri- 
fice, 45,  337,  338. 

Bharatas,  45;  Agni  of  the,  120,  359;  claim 
of  their  charioteers  to  a fourth  part  of  the 
booty  won  in  their  raids  on  the  Satvants, 
153,  154. 

Bharatl,  152. 

Bhargava,  Cyavana,  336  ; Grtsamada,  470. 

Bhargayana,  Sutvan  Kairi9i,  343. 

Bhasa,  of  Panini,  42. 

Bhasikasutra,  statement  as  to  accent  of  texts, 
96. 

Bhasa  Siiman,  211. 

Bhauvana,  Vi9vakarman,  a sacrificer,  seeks  to 
give  away  land,  336. 

Bhava,  epithet  of  Rudra,  25,  377. 

Bhima  Vaidarbha,  318. 

Bhrgu,  as  adopted  son  of  Vai'una,  186  ; vision 
of,  409,  n.  1. 

Bhrgus,  Ajaneyas  worst  of,  526. 

Bhutapati,  as  name  of  Rudra,  186. 

Bhutaviras,  a priestly  family,  314. 

Bhutechads,  verses  (AV.  xx.  135.  11-13);  287, 
626. 

Bilva  wood,  use  of,  134,  403. 

Bird,  golden,  discusses  Diksa  with  Ke9in 
Darbhya,  385,  386. 

Bird  hymn  (RV.  x.  177),  491. 

Birds,  mouthpiece  of  Nirrti  (dissolution),  145, 
146. 

Black  antelope  skin,  109,  117,  133. 

Black,  garments  of  Rudra,  236;  as  a symbol 
of  night,  405. 

Black  Yajurveda,  priority  of  Mantras  in  to 
prose,  47. 

Blood,  of  sacrificial  victim,  used  to  propitiate 
Raksases,  139,  406. 

Bodies  of  Prajapati,  a form  of  litany,  250,  512. 


534 


General  Index 


Bohtlingk,  O.,  criticisms  on  Aufrecht’s  edition 
of  the  AB.,  102. 

Brhaddiva,  name  of  RV.  x.  120, 79  ; Niskevalya 
of,  455. 

Brhaduktha,  a priest,  338. 

Brhaspati,  115,  121,  126,  186,  269,  314,  319, 
329,  333,  389,  417,  471,  525,  527. 

Brhat  Saman,  122,  211,  254.  319,  329,  333,  361, 
399,  403,  416,  468,  481,  482,  483,  484,  485, 
487,  488,  489,  493,  500,  502. 

Brhatl,  173,  199,  201,  322,  399,  403,  409,  428, 
430,  440,  445,  474,  488,  510,  520,  522. 

Brahman  (neuter),  resolution  of  all  into  the, 
30,  342,  343. 

Brahman  (personal)  found  only  in  KB.,  27, 
428,  457. 

Brahman,  priest,  31,  121,  124,  201,  256,  257, 
258,  379,  442,  516,  517  ; as  Purohita  of  the 
king,  313,  339. 

Brahmana,  higher  than  a K^triya,  303  ; alone 
eater  of  oblations,  309 ; asks  Ksatriya  for 
a place  of  sacrifice,  310  ; mode  of  announcing 
consecration  of,  313  ; status  of,  315 ; not  to 
be  spoken  ill  of,  378 ; position  insecure  as 
regards  the  people,  434 ; to  receive  slaughter- 
er’s share  of  victim,  if  the  latter  is  not  a 
Brahmana,  289 ; insistence  on  purity  of 
descent,  148,  414  ; accusation  of  not  being, 
119,  147,  414. 

Brahmana,  variation  from  Sutra,  376,  n.  2. 

Brahmanacchansin,  priest,  32,  58,  197,  262, 
263,  264,  266,  267,  268,  269,  270,  281,  282, 
289,  439,  493,  516,  518,  520,  521,  522,  523, 
525,  528. 

Brahmanaspati,  121,  122, 174,393,  429  ; iden- 
tical with  Brahman,  428. 

Brahmanical  self-assertion,  prominent  in  AB. 
vii.  13-viii.  28,  29. 

Brahmodya,  512,  n.  2. 

Breach  of  vows,  expiation  for,  294. 

Breaths,  120,  122. 

Bringing  forward  of  Agni  and  Soma,  131-133, 
401,  402. 

Bringing  forward  of  the  fires,  128-131,  398, 
399. 

Bulila  A^vatara  A^vi,  a Hotr  priest,  views  on 
performance  of  ^Upas,  281,  282,  x. 

Burnell’s  MS.  of  the  KB.,  103. 

Butter  portions,  in  the  new  and  full  moon 
sacrifices,  360. 

Buying  of  the  Soma,  115-117,  389,  390. 

Caitra,  Diksa  in,  452. 

Cake  offering,  at  animal  sacrifice,  purpose  of 


and  equivalence  to  the  animal  victim,  141, 
143,  407  ; at  the  Soma  sacrifice,  151,  152. 

Calls,  number  of,  529. 

Candramas,  377,  474. 

Carrying  forward  of  the  Soma,  115,  389. 

Cases,  syntax  of,  81-83. 

Caste,  high  claims  for  Brahmans,  29,  313. 

Catalogue  style,  precursor  of  Tantra,  466,  n.  1. 

Cattle,  become  thin  and  shaggy  in  cool  season, 
216  ; connected  with  the  Jagatl  metre.  123 ; 
necessity  of  house  for,  180. 

Caturhotrs,  recited  by  the  Hotr,  248,  249  ; 
not  in  KB.,  512,  n.  2. 

Caturmasya,  offerings,  108,  n.  1,  370-376. 

Caturvin9a  day,  26,  51,  52,  209,  451-457,  523. 

Catu9catvarih9a  Stoma,  499. 

Catustoma,  426 ; derivation  of  from  Catu- 
stoma,  a mystery,  192. 

Causal  use  of  relative  clauses,  91. 

Chandoga,  379. 

Chandogya  Upani^d,  28. 

Chandomas,  26,  51,  52,  238,  499-508,  523, 
529. 

Change  of  text,  to  avoid  use  of  the  word 
Rudra,  186,  n.  3. 

Chariot,  mode  of  management  of  reins  of 
horses  of,  160,  426  ; metaphor  from,  387. 

Charioteers,  of  Bharatas,  claim  a fourth  share 
of  booty  from  raids  on  the  Satvants,  153, 
154. 

Child,  development  of  intelligence  in,  166 ; 
mode  of  obtaining,  401. 

Chip,  or  splinter  of  sacrificial  post,  use  of, 
136,  393. 

Citadels  of  the  Asuras,  396. 

Citra  Gau9rayani,  or  Gau9ra,  a sage,  478. 

Club  {danda),  shape  of,  160. 

Colour  of  the  Hotr,  492  ; of  the  animal  victim, 
136,  405. 

Commentaries  on  the  Brahmanas,  102,  103. 

Comparative  relative  clauses,  91. 

Comparison,  clauses  of,  94,  95. 

Competing  sacrifice  {sathsava),  109,  398,  451. 

Compounds,  anomalies  in  formation  of,  78 ; 
denoting  direction,  47. 

Concord,  rules  of,  81,  474,  n.  10. 

Conditional,  use  of,  92. 

Conditional  clauses,  92. 

Conditional  relative  clauses,  91,  92. 

Conjunct  form,  of  ^^^slras,  59,  60,  476,  511, 
513. 

Connective  particles,  use  of,  90. 

Consecration  sacrifice,  107-111,  383-386,  451, 

Consonantal  stems,  irregularities  in  declen- 
sion of,  73,  74. 


General  Index 


535 


Conversion,  of  Anustubh  verses  into  Qayatri 
verses,  161. 

Corpse,  pollution  of  fires  by  contact  with  fire 
of  cremation,  294. 

Corruption  of  text,  hopeless,  286,  n.  1,  297. 

Cow,  barren,  killed  for  a guest,  118;  offered 
to  Agni,  251,  252 ; to  Fathers,  185. 

Creeping  to  the  Sadas,  418. 

Crime,  of  incest,  185. 

Cups,  order  of  at  pressings,  59,  60. 

Cups  for  two  deities,  153-157,  420,  421. 

Curds,  as  food  ot  the  Vai9ya,  315. 

Cyavana  Bhargava,  a priest,  336. 

Dadhikra,  verse,  527. 

Dadhikravan,  287,  317. 

Daivavrdha,  Babhru,  318. 

Daivod&si,  Pratardana,  asks  questions,  45, 
498. 

Daksa  Piirvati,  a sacrifieer,  366. 

DaksHyana  sacrifice,  190,  366. 

Daksina  offerings,  427,  520. 

Dancing,  one  of  three  ^ilpas,  522. 

Darbha  grass,  108,  248,  317,  448. 

Darbhya,  or  Dalbhya,  Ke9in,  a sage,  385,  386. 

Da9ahotr,  512,  n.  2. 

Da9apeya,  rite  in  Rajasuya,  67. 

Date  of  the  Diksa,  451,  452  ; of  the  AB.  and 
the  KB.,  42-50. 

Dative,  uses  of,  82. 

Daughter,  not  desired,  300  ; Prajapati’s  incest 
with  his,  185. 

Daughter-in-law,  avoidance  of  father-in-law, 
24,  179. 

Dawn,  137,  145,  185,  304,  377,  409,  445. 

Day,  white  as  a symbol  of,  405. 

Death  of  the  sacrifice,  121  ; expiation  for 
presumption  of  during  life,  296  ; produced 
by  the  vcisat  call,  169,  170;  see  also  Animal 
sacrifice.  Soma. 

Debt  of  man,  to  father  and  mother,  296. 

Deprecation  of  anger  of  relatives  of  dead 
animal  victim,  139. 

Desiderative,  anomalous  forms  of,  77,  78,  226, 
n.  3,  492,  n.  6. 

Devabhaga.  9*'^'^tarsi,  an  ancient  teacher, 
290. 

Devanitha  verses  (AV.  xx.  135.  6 scg.),  285,  xi. 

Devikas,  195,  454. 

Dhanamjayya,  view  of  as  to  Kausitaki  school, 
42. 

Dhatr,  195. 

Dhisanas,  122,  393. 

Dice,  throws  of,  302,  n.  6,  392,  n.  6. 

Diksa,  107-111,  383-386,  451. 


Dirghajihvi  (‘  long-tongue’), an  Asura  woman, 
licks  the  sacrifice,  151. 

Dirghatamas  Mamateya,  a priest,  337. 

Disjunctive  particles,  90. 

Disloyalty,  punishment  of,  314,  n.  1. 

Divakirtya,  210,  486. 

Divine,  as  opposed  to  human,  309. 

Divine  Hotrs,  two,  137. 

Division,  of  a thousand  by  three,  271. 

Division  of  sacrificial  victim,  289,  290. 

Divisions  of  time,  12.5,  126. 

Dogs,  two,  of  Yama,  3.56,  n.  5. 

Door  of  world  of  heaven,  opened  by  Agni, 
191. 

Double  negative  in  question,  90. 

Durmukha  Palicala,  performs  the  horse  sacri- 
fice, 338. 

Durohana,  a certain  mode  of  recitation,  32, 
213,  278,  489,  526. 

Dtirva  grass,  325. 

Dvada9aha,  26,  51,  52,  55,  56,  214-218,  499- 

514. 

Dvapara,  throw  at  dice,  301. 

Dyaus,  292,  293,  and  see  Sky. 

Eagle,  and  the  GayatrT,  269. 

Earth,  123,  286,  292;  prohibition  of  giving, 
336  ; see  also  Sky. 

East,  villages  plentiful  in,  93. 

Eating  of  the  victim.  Soma,  366,  389,  416,  434. 

Editions  of  the  Brahmanas,  101-103. 

Eight-footed  victim,  450. 

Ekadhana  waters,  149,  150. 

Ekaha,  264. 

Ekavin9a  Stoma,  191,  192,  311,  312,  329,  333, 
411,  426,  474,  499. 

Elephants,  as  sacrificial  fees,  337,  338. 

Embryo,  condition  of,  109  ; process  of  genei'a- 
tion  of,  282  ; offering  of  victim  with,  450  ; 
born  inverted,  526. 

Embryology,  170,  171. 

Empire,  unknown  to  AB.  or  KB.,  45. 

Errors  in  sacrifice,  Visnu’s  care  of,  189  ; mode 
of  remedying,  256-258,  497-499 ; in  the 
choice  of  sacrificial  priests,  194. 

Eta9a,  526  ; see  also  Aita9apralapa. 

Evayainarut,  a hymn  (RV.  v.  87),  58,  79,  237, 
281,  288,  494,  528. 

Evil  eye,  520. 

Exclamation,  accusative  of,  82. 

Expiation  of  sacrificial  errors,  256-258,  497- 
499  ; in  choice  of  priests,  194, 195  ; Visnu’s 
part  in  making  good  errors,  189  ; for  extinc- 
tion of  fires,  292. 

Extinction  of  fii-es,  expiation  for,  292. 


536 


General  Index 


Eye,  of  victim  sent  to  the  sun,  139 ; see  aJso 
Evil  eye. 

Eyesight,  mode  of  retaining  until  old  age, 
177. 

Fame,  spell  to  obtain  for  Brahman,  248,  249. 

Fasting,  at  the  Upasad  rite,  remedy  for,  397, 
398. 

Fat,  victim  should  be,  136. 

Father-in-law,  relation  to  daughter-in-law, 
24,  179. 

Fathers,  374,  436  ; receive  sacrifice  before  the 
gods,  174 ; have  liquid  as  opposed  to  solid 
ofTerings,  408  ; are  the  deity  of  the  victim 
when  it  is  offered,  406;  offering  of  barren 
cow  to,  185. 

Fees,  sacrificial,  286  ; Daksina  offerings,  427, 
520. 

Female  slaves,  from  various  countries,  337 ; 
Kavasa  Ailusa’s  descent  from,  148,  414. 

Fields,  unploughed  land  between,  528. 

Finale  (nidhana),  180. 

Finding,  as  root  of  property,  182. 

Fire,  carrying  round  of,  effect  in  deterring 
Asuras  and  Kaksases  from  attacking  the 
sacrifice,  142. 

Five  peoples,  definition  of,  184. 

Five  portions,  making  of  in  animal  sacrifice, 
145. 

Fivefold  composition  of  man,  hair,  skin,  flesh, 
bone,  marrow,  145,  281. 

Foetus,  see  Embryo. 

Food,  breath  dependent  on,  300. 

Forests,  of  western  country,  193. 

Forms  of  Agni,  three,  347. 

Four,  as  a complete  number,  392,  n.  6. 

Full  moon,  days  of,  297  ; time  of,  357,  368  ; 
does  not  begin  the  month,  370,  n.  1,  872, 
n.  1. 

Future,  anomalies  of,  77  ; uses  of,  87  ; defini- 
tion and  name  of  {karisyat),  466,  467. 

Gandhara,  Nagnajit,  318. 

Gandharva,  maiden  seized  by  a,  28. 

Gandharvas,  124,  128,  184,  353,  414. 

Ganga,  338. 

Garhapatya,  256,  258,  290,  294,  298,  339,  368, 
364,  370,  376,  398,  442. 

Gathas,  antiquity  of  linguistic  forms  of,  68  ; 
of  metre  of,  50. 

Gaupalayana,  ^ucivrksa,  a priest,  196. 

Gauramrgfti  140. 

Gaurivita  Saman,  198. 

Gaurivlti  ^ftktya,  176;  hymn  of,  481. 


Gau9la,  views  on  performance  of  ^ilpa^astras, 
281. 

Gau9ra,  437  ; alias  Gau9rayani,  478. 

Gavam  Ayana,  51,  52,  56,  .59,  209-211,  496, 
497,  X,  xi. 

Gaya  Plata,  a seer,  225. 

Gayal,  186. 

Gayatri,  110, 128,  129,  173,  180,  181,  265,  270, 
277,  312,  322,  329,  333,  358,  361,  389,  399, 
403,  407,  409,  414,  424,  425,  428,  440,  446, 
466,  614,  525. 

Generation,  symbol  of,  159,  424 ; contrast 
between  quadrupeds  and  bipeds  in  method 
of,  161,  162. 

Genitive,  use  of,  83,  370,  nn.  2,  3. 

Gerund,  forms  of,  77. 

Gerundive,  forms  of,  77. 

Gestation,  duration  of,  300,  n.  11. 

Gesture,  use  of,  120,  n.  6. 

Ghora  Angirasa,  Adhvaryu  at  the  Adityas’ 
sacrifice,  627. 

Gift,  not  to  be  accepted  in  certain  circum- 
stances, 286  ; of  land,  336. 

Girija  Babhravya,  expounds  doctrine  of  divi- 
sion of  sacrificed  animal,  290. 

Go,  208,  457,  459,  462,  465. 

Goat,  fit  for  sacrifice,  140. 

Gods,  number  of  as  33,  114,  395  ; as  33,  311  ; 
receive  solid  part  of  offerings,  408;  com- 
petition of  for  sacrifice,  409. 

Gold,  145 ; as  the  sun,  298. 

Golden  bird,  dialogue  of  with  Ke9in  Darbliya, 
386,  386. 

Gopatha  Brahmana,  relation  to  the  Aitareya 
and  Kausitaki  Brahmanas,  45,  x. 

Govindasvamin’s  commentary  on  the  AB., 
102,  286,  n.  2. 

Grtsamada  Bhargava  (y.l.  Babhrava),  224, 
459,  468,  470,  477,  481,  483. 

Graha,  170-172. 

Grammatical  terms,  79,  80. 

Gravasuit  priest,  use  of  Arbuda  hymn  by,  22, 
259,  260,  289,  519,  520. 

Guest  reception  of  Soma,  118-120,  390-392. 

Gujarat,  home  of  Kausitaki  school,  42. 

Gurda  S&man,  525. 

Haplology,  496,  n.  2.  * 

Hari9candra  Yaidhiisa  Aiksv&ka,  63,  64,  65, 
299. 

Hariyojana,  447,  448,  629,  630. 

Haviryajna,  367,  879,  382,  408,  411. 

Hang,  Dr.  Martin,  edition  of  tlie  AB  , 101, 

102. 


General  Index 


537 


Heat  of  the  sun,  stages  of  development  of,  193. 

Heaven,  distance  of,  from  earth,  147,  397,  398. 

Hiatus,  probable  occurrence  of,  in  m«  ns/u,  .508, 
n.  5. 

Himavant,  Uttara  Kurus  dwell  beyond,  331. 

Hiranyadant  Baida (cf.JB.ii. 278), asage,  168. 

Hiranyastupa,  author  of  RV.  i.  32,  180,  482. 

Homage,  gods  desire,  418. 

Horns,  the  way  in  which  the  cows  obtained 
or  did  not  obtain,  200. 

Horse,  unfit  for  sacrifice,  140  ; journey  of,  as 
unit  of  measurement  of  distance  of  heaven 
from  earth,  147  ; created  by  the  gods  at  the 
sacrifice,  and  suitable  gift  for  reciter  of 
Nivids,  171 ; Agni’s  form  as  a,  197. 

Hotr,  400,  401,  413,  419,  421,  471,  49.5,  512, 
516,  520,  524,  525 ; suggested  rule  for  colour 
of,  492. 

Hotrakas,  58,  160,  421,  426,  427,  523. 

Hotra^ansins,  443. 

Householder,  share  of  sacrificial  victim,  289. 

Human  sacrifice,  alleged  traces  of  in  tale  of 
9unah9epa,  62,  63,  66. 

Hymn,  use  of  term,  470,  n.  2. 

Hyper-Sandhi,  possible  case  of  in  pufifcalyu- 
yanam,  508,  n.  5. 

Ida,  362,  421. 

Idadadha,  offering,  191,  367. 

Imperfect  indicative,  anomalous  forms  in,  75 ; 
:is  narrative  tense,  27,  28,  34,  86  ; confused 
with  aorist,  377,  n.  2.  382,  n.  1,  385,  n.  2 ; 
used  with  perfect,  38. 

Inaudible  performance  of  sacrifice,  to  defeat 
Raksases,  139,  350,  n.  4. 

Incest  of  Prajapati  with  his  daughter,  18-5. 

Indefinite  pronoun,  84. 

Indefinite  relative  clauses,  91. 

Indra,  126,  127,  174,  263,  268,  282,  302,  303, 
304,  311,  314,  317,  329-331,  360,  361,  372, 
373,  416,  475,  -524. 

Indra  and  Brhaspati,  287,  439,  526. 

Indra  and  Varuna,  525. 

Indra  and  Vayu,  421,  426,  481,  486. 

Indra  and  Visnu,  439,  525. 

Indragathas,  verses  (AV.  xx.  128.  12-16), 
284,  526. 

Infinitive,  more  varied  use  of,  in  AB.  than 
in  KB.,  27  ; forms  of,  77  ; uses  of,  88. 

Inheritance,  division  of,  among  sons,  236  ; of 
^unahcepa,  306,  n.  14,  308,  n.  8. 

Injunctive,  forms  of,  76  ; uses  of,  88,  94,  xii. 

Instrumental,  form  in  ebhih,  72 ; uses  of,  82  ; 
doubtful  sense  of  artka  with,  128,  n.  2. 

Intercalary  month,  376,  390,  452,  493. 

68  [h.o.s.  2s] 


Interpolations,  in  AB.  35,  (vii.  10  and  11)  297, 
298  ; in  KB.  42,  (xvi.  10)  438. 

Interrogative  pronouns,  84  ; sentences,  90. 
Introductory  sacrifice,  111-115. 

I^-ana,  epithet  of  Rudra,  25,  26,  27,  378. 

Isu  Trikfinda,  the  three-pointed  arrow,  a 
constellation,  185. 

Itant  Kavya,  a sage  (cf.  JB.  iii.  110),  385. 
Itaru,  legendary  mother  of  Aitareya,  28. 

Jabiila,  Satyakama,  324. 

Jagati,  110,  123,  173, 180,  181,  267,  270,  322, 
329,  830,  403,  409,  425,  428,  441,  466,  514, 
529. 

Jahnus,  308. 

JaiminlyaBriihmana,  relation  to  the  Aitareya, 
46,  X,  xi. 

.Taiminlya  Brahmana  Upanisad,  28. 

Janaki,  Kratuvid,  318. 

Janamejaya  Pariksita,  a king,  23,  29,  45,  217, 
314,  318,  336. 

Janamejayaka,  79. 

Janamtapi,  Atyarati,  338. 

Jana9ruteya,  Nagarin,  265. 

Jana9ruteya,  Upavi,  127. 

Jataka,  legend  of  lotus  theft  in,  254. 
Jatavedas,  Agni  as,  436,  451,  4.58,  460,  461^ 
463,  464,  46.5,  467,  469,  471,  473,  476,  477, 
480,  492,  .501,  504,  507. 

Jatukarnya,  a teacher,  498. 

Jatukarnya,  Vrsa9usma  Vatavata,  253. 
Journey,  reverence  of  fire  in  connexion  with 
a,  3o3,  3o4. 

Jyotis,  208,  457,  462,  464,  465. 

Jyotistoma,  192. 

Ka,  178,  373,  454,  483,  484,  521. 

Kadraveya,  Arbuda,  a serpent  seer,  259,  519. 
Ivairi9i,  Sutvan  Bhargayana,  343. 

Kaksivant,  122. 

Kaksivata,  Sukirti,  237. 

Kakubh,  428,  445,  52.5. 

Kaleya  Saman,  329,  333,  620,  521. 

Kali,  throw  at  dice,  302. 

Kamapri,  Marutta  Aviksita,  337. 

Kanva,  as  author  of  Praisas,  518. 
Kanvarathantara,  501. 

Kapileyas,  descendants  of  Devarata  Vai9va- 
mitra,  305. 

Karavya,  verses  (AV.  xx.  127.  11-14),  283, 
526. 

Karlristi,  295. 

Ka9J’apa,  anoints  Vi9vakarman  Bhauvana, 
336  ; Ka9yapas  and  Janamejaya,  314. 
Kashmir,  cultivation  of  Sanskrit  in,  387,  n.  2. 
Katha  Upanisad,  later  than  verses  of  AB.,  50. 


538 


General  Index 


Rathaka  Samhita,  infrequent  use  of  narrative 
perfect  in,  28. 

Katyayana,  grammarian,  date  of,  x. 

Katyayana  ^rauta  Sutra,  date  of,  48,  49. 
Kaukill  Sautramani,  438,  n.  T. 

Kausarava  Maitreya,  343. 

Kausitaki,  24,  25,  37,  297,  357,  385,  389,  398, 
410,  411,  424,  426,  437,  4.56,  467,  469,  475, 
477,  485,  490,  495,  497,  498,  500,  501,  502, 
504,  508,  518,  530, 

Kausitaki  Brahmana,  contents  of,  with  paral- 
lels in  the  Aitareya  Brahmana,  13-21  ; 
relation  to  Aitareya,  22-26 ; comparative 
age,  26-28  ; composition  of,  36-42  ; date  of, 
42-50 ; ritual  of,  51-61  ; language,  68-96 ; 
style,  96-98  ; metre,  101 ; mentions  ^au- 
naka,  367,  n.  1. 

Kausitakins,  42. 

Kavasa  Ailusa,  story  of,  25,  28,  148,  413. 
Kavaseya,  Tura,  318,  336. 

Kavya,  Itent,  a sage,  385. 

Ke9avapaniya,  rite  in  Rajasuya,  67. 

Ke9in  Darbhya,  a sage  (cf.  JB.  ii.  53,  54),  385, 
386,  xi. 

Khargali,  Lu9akapi,  42. 

Khila,  unploughed  land  between  arable,  528. 
King,  defeat  of  gods  through  lack  of,  117  ; 
paying  of  honour  to  as  a guest,  118 ; 
precedence  of,  188  ; needs  a Purohita,  339- 
343  ; alleged  temporary  kingship,  323,  n.  1. 
Kr9rmu,  a Soma  guardian,  181. 

Krsna  Angirasa,  a sage,  528. 

Krta,  throw  at  dice,  302,  392,  n.  6. 

Kratuvid  Jiinaki,  a king,  318. 

Ksatrasya  Dhrti  rite,  41. 

Ksatriya,  when  fit  to  bear  arms,  301 ; inferior 
to  the  Brahmana,  303  ; not  an  eater  of  the 
oblations,  309  ; grants  place  of  sacrifice, 
310  ; converted  by  consecration  into  a 
Brahmana,  311  ; chooses  a Brahman  priest 
as  Purohita,  313,  339  ; proper  food  of  in 
lieu  of  Soma,  314-318;  his  rule  insecure, 
434  ; ricli  in  food,  495. 

Kuhu,  second  new  moon  day,  195,  297. 
Kuntapa,  hymns,  58,  526  ; collation  of, 
referred  to  by  Sayana,  283. 

Kurus,  curse  on,  41  ; see  also  Ultara  Kurus. 
Kuruksetra,  expulsion  of  Kurus  from,  41. 
Kuiu-Paocalas,  in  AB.,  46,  331,  xi. 

Langalayana,  Brahman  Maudgalya,  226. 
Language,  of  Mantras,  68-70 ; of  prose,  70- 
97  ; study  of,  in  the  north,  387. 
Lengthening  of  final  vowels,  72. 

Life  of  man,  a hundred  years,  490,  626. 


Limits  of  marriage  among  men,  364,  n.  2 ; 
among  animals,  364. 

Lindner,  B.,  edition  of  the  KB.,  102,  103. 
Lioness,  earth  as  a,  286. 

Locative,  use  of,  83  ; of  thing  contended  for, 
348,  n.  1. 

Lord  of  the  forest,  408. 

Lord  of  the  sacrifice,  definition  of,  as  sacrificer 
or  as  deity,  138. 

Lords  and  people,  discord  between,  176,  177. 
Loss  of  gold,  expiation  for,  in  sacrifice,  295. 
Lotus  theft,  allusion  to  the  legend  of,  254, 
255. 

Lu9akapi  Khargali,  42. 

Madhuchandas,  64,  65,  455,  458,  467,  481, 
483,  487,  509,  515. 

Madhuka,  437. 

Madhyamas,  seers,  414. 

Madhyariidina  Pavamana,  54,  173. 

Magha,  Diksa  in,  452. 

Magic,  used  against  sacrificer,  169,  176  ; in  the 
Brahmanas,  178. 

Magic  powers  of  the  priesthood,  recognized 
in  Aitareya  Brahmana,  23,  24. 

Magic  rites  to  injure  the  sacrificer,  available 
for  use  by  the  priest,  166,  167. 
Mahabalabhid,  mode  of  recitation  of  Vala- 
khilyas,  32. 

Mahabharata,  legend  of  lotus  theft  in,  254. 
Mahabhiseka  of  Indra,  329-31  ; of  kings, 
331-34^ 

Mahadeva  or  Mahan  Deva,  epitliet  of  Rudra, 
25,  27,  378. 

Mahadivakirtya  Saman,  213,  487,  488. 
Mahaitareya,  36,  38. 

Mahakausitaka,  or  Mahakausitaki,  36,  38,  41. 
Mahakausitaki  Brahmana,  41. 

Mahanamnis,  231,  475. 

Mahavira,  pot,  392,  396. 

Mahavrata,  207,  208,  431,  432,  523. 

Mahendra,  origin  of  name,  178,  291,  374. 
Mabidasa  Aitareya,  reputed  author  of  the 
AB.,  28. 

Maitravaruna,  priest,  32,  68,  138,  197,  261, 
263,  264,  266,  269,  270,  281,  282,  419,  438, 
493,  614,  515,  518,  621,  623,  526,  528,  629. 
Maitrayani  Sariihita,  spurious  section  referring 
to  Mahadeva,  27  ; little  use  of  perfect  in 
narrative  in,  28. 

Maitreya,  Kausarava,  a priest,  348. 
Mamateya,  Dirghatamas,  837. 

Man,  posture  of  in  generation,  169, 161  ; alone 
goes  to  the  Assembly,  388. 

Manava  Nfibhanedistha,  286.  237,  616- 


General  Index 


539 


Miinava  ^rauta  Sutra,  40,  n.  1. 

Man-ordering  verses,  a recitation,  284,  627. 

Manota,  141,  142,  407. 

Manu,  189,  323;  hymns  of  (RV.  viii.  27-31), 
607. 

Manuscripts  of  the  KB.,  103,  n.  2. 

Manutantavya,  Aikada9aksi,  25.'). 

Milrgaveya,  Rama,  314,  318. 

Marjallya,  398,  442. 

Marriage,  cattle  as  bringing,  300  ; between 
close  kin,  300,  301  ; limits  of  degrees,  364, 
n.  2 ; polyandry  disapproved,  polygamy 
sanctioned,  179. 

Maruts,  113,  132,  174,  177,  282,  371,  372,  373, 
418,  429,  456,  468,  460,  461,  463,  464,  465, 

467,  469,  471,  473,  476,  477,  480,  491,  501, 

504,  607. 

Marutta  Aviksita.  performs  the  horse  sacrifice, 
336. 

Marutvatiya  (pastra,  172-178,  319,  428,  429, 
455,  456,  458,  459,  460,  462,  463,  464,  465, 

467,  468,  469,  472,  474,  478,  482,  483.  487, 

493,  500,  502,  506,  509,  510. 

Masnara,  a place,  338. 

Matari9van,  141. 

Matall,  180. 

Maudgalya  Langalayana  Brahman,  226. 

Mauna  Anicin,  a sage,  478. 

Medhatithi,  462,  515,  518,  522. 

Men,  dependence  of,  on  Agni,  187. 

Metempsychosis,  not  referred  to  in  AB.  or 
KB.,  44  ; Punarmrtyu  only  in  KB.  xxv.  1 
and  latest  part  of  AB.  (viii.  25),  27,  47,  340, 
n.  1,  486. 

Metres,  do  not  differ  merely  because  of  excess 
by  one  or  two  syllables,  110;  difference 
of  syllable  in  same,  161  ; normal  and 
varied  orders  of,  in  the  Prataranuvaka, 
147  ; of  the  three  pressings,  173  ; interrela- 
tions of,  181,  182,  513. 

Metrical  parts  of  the  Brahma  nas,  metre  of, 
98-101. 

Middle  voice,  users  of,  84,  85,  153. 

Milk,  for  a child,  not  for  an  adult,  419. 

Milk  mess,  152,  438,  450. 

Millet  harvest,  369. 

Mind,  acts  without  a direction,  260  ; insti- 
gates speech,  138. 

Misdi vision  of  words,  502,  n.  1. 

Mitra,  123,  329,  381. 

Mitra  and  Varuna,  421,  426,  449,  514. 

Mock  man,  definition  of  as  one  who  offers 
neither  to  gods,  fathers,  nor  men,  296. 

Month,  beginning  of  with  new  moon,  372, 
n.  1 ; thirteenth,  376,  390,  452,  493. 


Moon,  as  the  Soma  of  the  gods,  298  ; concealed 
at  the  conjunction,  342. 

Mother,  incest  with,  300,  301  ; with  daughter, 
186. 

Motion  of  the  sun,  193. 

Moving  forward  of  the  Soma  carts,  130, 131, 
399-401. 

Mrgavykdha,  ‘ piercer  of  the  deer  ’,  a con- 
stellation, 18.5. 

Muhja  grass,  322. 

Munyayana,  368. 

Music,  one  of  the  three 

Mutibas,  or  Mucipas,  a tribe,  307. 

Mutilation,  of  limbs  of  victim  to  be  avoided, 
139,  140. 

Mystery,  loved  by  the  gods,  192. 

Mysticism,  in  last  section  of  Aitareya  Brah- 
ma na,  24. 

Nribhanedistha,  a hymn  (RV.  x.  61),  32,  58, 
79,  234,  237,  281,  288,  486,  526. 

Nubhanedistha  Manava,  legend  of,  22,  236, 
237,  616." 

Nagarin  Jana9ruteya,  a priest,  265. 

Nagnajit  Gandhara,  a king,  318. 

Nahus,  475. 

Naimisiyas,  in  KB.,  46,  498,  516. 

Naisada,  495  ; see  also  Ni^da. 

Naksatras,  origin  of  list  of,  49  ; preference 
for  a special,  369 ; referred  to,  513 ; name 
from,  363,  n.  3. 

Names  of  hymns,  forms  of,  79 ; of  men,  formed 
from  connexion  with  Naksatras,  363,  n.  3. 

Nanada  Saman,  198. 

Narada,  a sage,  66,  299,  318,  336. 

Nara9ansa,  fore-oftering  to,  137,  172,  317. 

Nara9ahsa,  a hymn  (RV.  x.  62),  32,  58,  79, 
234,  271,  280,  480,  526. 

Nara9ahsa  cups,  152,  172,  271,  n.  1,  317. 

Nara9ahsi,  verses  (AV.  xx.  127. 1-3),  271,  n.  1, 
283,  n.  1. 

Narmedhasa  Saman,  197. 

Nasatyas,  295  ; and  sea  A9vins. 
j Naudhasa  Saman,  217,  329,  333,  520,  522. 
j Necklaces,  worn  by  women,  337. 

I Negative  particles,  use  of,  90 ; in  dependent 
I clauses,  94. 

I Nestr,  priest,  261,  267,  268,  269,  289,  435,  516, 
617. 

New  moon,  days  of,  297  ; time  of,  357,  358. 

New  and  full  moon  offerings,  50,  357-365. 

Newly-born,  milk  as  food  of,  419  ; stumbling 
gait  of,  494,  528. 

Nigada,  360,  n.  2,  397,  413,  498,  614. 

Night,  137  ; black  as  a symbol  of,  405. 


540 


General  Index 


Nigrabhitrs,  priests,  140. 

Nihnavana,  ceremony  of,  127,  128. 

Ninarda,  species  of  accent,  283,  n.  3. 

Nirrti,  145. 

Nirudhapa9u,  offering,  time  of,  108,  n.  1. 

Nisadas,  328  ; and  see  Naisada. 

Niskevalya  9*stra,  320,  430,  431,  455,  456, 
458,  459,  461,  462,  463,  467,  468,  473,  476, 
479,  482,  493,  501,  502,  506,  509,  510. 

Nivid,  168,  201,  285,  286,  353,  423,  429,  430, 
466,  470,  487,  489,  490,  504  ; all  ascribed  to 
Vi9vamitra,  514,  n.  1. 

Nominative,  uses  of,  81. 

North,  as  home  of  correct  speech,  387,  xi  ; 
connexion  of  Eudra  with,  236. 

North-eastern  quarter,  that  of  victory,  117. 

North-west  monsoon  referred  to,  112. 

Number  of  gods,  thirty-three  given  as,  114, 
161  ; of  sacrificial  posts  used  at  animal 
sacrifice,  404. 

Numerals,  irregular  forms  of,  74. 

Nyagrodha,  tree,  332  ; for  Nyagroha,  315. 

Nyubja,  nameat  Kuruksetra  of  the  Nyagrodha, 
315. 

Nyunkha,  226,  472. 

Oath,  of  priest  and  king  in  the  Rajasuya,  332. 

Obscurity,  gods  fond  of,  315. 

Offal,  at  sacrifice  buried  in  ground  as  connected 
with  plants,  139,  143. 

Oldenberg,  Prof.  Hermann,  Akhyana  theory 
discussed,  65,  66. 

Omentum,  forced  out  for  offering  essential 
part  of  animal  sacrifice,  139,  143,  144,  406, 
407. 

Omission  of  offering  at  new  or  full  moon, 
expiation  for,  294. 

Optative,  anomalous  forms  of,  75  ; use  of,  in 
main  clauses,  88  ; in  relative  clauses,  91, 

92  ; in  conditional  clauses,  92  ; in  clauses  of 
comparison,  92,  93 ; in  clauses  of  occasion, 

93  ; in  purpose  clauses  with  iti,  93,  94  ; 
with  ned,  339,  n.  6. 

Order  of  words,  96. 

Orderings  of  the  quarters,  a recitation,  284, 
627. 

Orthocpic  diaskeuasis  of  RV.,  unknown  to 
AB.,  43,  44. 

Owl,  the  screech  of  compared  with  the  wail 
of  mourners,  140. 

Ox,  fit  for  sacrifice,  140  ; killed  for  a guest, 
118. 

Fadapankti,  451. 

Paijavana,  Sudas,  318,  366. 


Paingi  Bi'ahmana,  37. 

Paingya,  24,  25’  37,  297,  357,  398,  437,  456, 

485,  490,  492,  497,  504,  518. 

Pakayajfias,  190. 

Pala9a,  double  sense  of  word  as  (1)  Parna, 
(2)  generic  term  for  foliage,  135 ; tree, 
403. 

Pancada9a  Stoma,  311,  312,  329,  333,  468,  469, 
499. 

Paiicahotr,  512,  n.  2. 

Paficala,  Durmuklia,  338. 

Pancavin9a  Brahmana,  infrequent  use  of 
narrative  perfect  in,  28 ; possibly  later  than 
the  Aitareya  (i-xxiv),  46 ; reference  to 
Vi9vamitra  as  a king  (as  in  the  later  part  of 
the  Aitareya),  67. 

Panini,  knowledge  of  Aitareya  and  Kausitaki 
Brahmanas,  35,  38,  42  ; of  Eatyayana  ^rauta 
Sutra,  49  ; date  of,  x. 

Pankti,  110,  199,  281,  329,  333,  399,  403,  409, 
446,  472,  475,  510,  522,  525. 

Pantheism,  of  Agni  as  identified  with  all  the 
gods,  167. 

Pariksit,  as  Agni,  283. 

Pariksita,  Janainejaya,  314,  318. 

PariksitI,  verses  (AV.  xx.  127.  7-10),  283, 
526.’ 

Parisaraka,  place  name,  148. 

Parjanya,  148,  176. 

Participial  forms,  anomalies  in,  76,  77. 

Participles,  uses  of,  89. 

Parucchepa,  insertion  of  verses  by,  in  certain 
hymns,  59,  233,  234,  477,  478,  479,  xi,  xii. 

Parvata,  a sage,  66,  299,  318,  336. 

Parvati,  Daksa,  a sacrificer,  366. 

Pa9upati,  epithet  of  Rudra,  25,  185,  n.  2,  378. 

Passive,  anomalous  forms  of,  77. 

Past  tense,  appropriate  as  symbol  of  certain 
rites,  469. 

Patanga,  hymn  (RV.  x.  177),  79,  409,  n.  11. 

Pathya  Svasti,  113,  387,  388. 

Palnivata  cup,  435. 

Pavamanas,  202,  257,  319,  415,  425,  428,  430, 

486. 

Paviravi,  as  speech,  188. 

People  and  lords,  discord  between,  176,  177. 

Perfect,  anomalous  forms  of,  76. 

Perfect  indicative,  as  narrative  tense,  27,  28, 
34,  36,  46,  86,  87. 

Periphrastic  future,  only  regular  forms,  77  ; 
use  of,  87,  356,  n.  2. 

Periphrastic  j^erfect,  76. 

Phalgunis,  366,  368,  370,  371. 

Physicians  of  the  gods,  the  Alvins,  444. 

Piling  of  the  fires,  347-350. 


General  Index 


541 


PIndapitryajfia,  51. 

Pitudaru  tree,  136. 

Place,  arguments  against  changing  during 
recitation,  461. 

Place,  construction  of  clauses  of,  95. 

Plaksa,  tree,  315,  316,  332. 

Plata,  Gaya,  a seer,  225. 

Play  on  words,  resulting  in  false  form,  72. 
Plural,  of  majesty,  81  ; prayogabahiitvipektam, 
264. 

Pluti,  use  of,  95,  96. 

Poison,  result  of  evil  eye,  520. 

Polishings,  of  rice  and  grain  (jiluiTikaiaiui),  as 
distinct  from  the  husks  (tusa),  1.S9,  141. 
Political  references,  in  AB.  and  KB.,  44,  45. 
Polyandry  disapproved,  179. 

Polygamy  sanctioned,  179. 

Potr,  priest,  266,  267,  268,  269,  289,  516,  517. 
Potsherds,  use  of,  at  siicrifice,  151. 

Pr^ni,  122,  184,  394. 

Prsthas,  54,  319,  453,  482,  487,  493,  502. 
Prethya,  417. 

Prsthya  Sadaha,  26,  51,  52,  209,  218-23(>,  466- 

4^. 

Pragahi,  cited  in  KB.,  41,  497. 

Praisas,  170,  514,  515,  530. 

Praiyamedhas,  priests,  337. 

Prajapati,  108,  114,  117,  122,  304,  309,  313, 
329,  330,  372,  373,  377-379,  391,  407,  411, 
416,  417,  432,  444,  451,  465,  477,  478,  485, 
486,  493,  505,  523,  526,  and  see  Ka. 
Prajavant  Prajapatya,  reputed  seer  of  RV. 

X.  183,  possible  origin  of  tradition  as  to,  122. 
Prakritic  form,  447,  n.  3. 

Prakritisms  in  text,  46,  72. 

Pramahhisthlya  Sauian,  197. 

Pranava,  410,  424. 

Pranita  waters,  381. 

Prapad,  327,  328. 

Pragastr,  258,  443. 

Praeravana,  a.  v.l.  for  Prasravana,  419. 
Pra9ukriya,  hymn  (RV.  vii.  34),  473,  n.  4. 
Prasaha,  wife  of  Indra,  cajoles  her  husband, 
179. 

Prasravana,  Avatsara,  a Hotr,  419. 

Prasthita  libations,  59,  266,  267,  268,  421, 
427,  520,  530. 

Prastotr,  289,  442. 

Prataranuvaka,  145-148,  408-412,  492. 
Pratardana  Daivodasi,  a king,  45,  498. 
Pratihara,  442. 

Pratihartr,  289,  442. 

Pratipa  Pratisutvana,  a king,  284. 
Pratiprasthatr,  priest,  132,  154,  289. 
Pratiradha,  285  ; Pratiradhas,  527. 


Pratisutvana,  Pratipa,  a king,  284. 

Prattle  of  Aita9a,  a recitation,  284,  .526. 

Praiiga  9<^stra,  160,  165-168,  425-427,  4.55, 
456,  458,  459,  460,  462,  463,  464,  467,  468, 
469,  472,  474,  478,  481,  483,  486,  487,  49.3, 
499,  502,  505,  509. 

Pravalhika,*  verses  (AV.  xx.  133.  1-6),  28.5, 
527,  n.  8. 

Pravargya,  121-12.5,  190,  392-396. 

Prayaniya,  386-388. 

Piaya9cittas,  for  errors  in  the  sacrifice,  51, 
290-296. 

Precative,  forms  of,  75  ; use  of,  93. 

Prefixes,  separation  of,  from  verb,  78  ; from 
infinitive,  89. 

Prepositions,  uses  of,  83,  84. 

Present  indicative,  uses  of,  85,  455,  n.  4,  468. 

Pressing  stones,  praise  of,  by  Gravastut,  260. 

Priests,  errors  in  choice  of,  194,  195. 

Priyamedhas,  seers,  referred  to  in  RV.,  177. 

Priyavrata  Somapa,  a priest,  318. 

Pronoun,  anomalies  in  inflexion  of,  74  ; uses 
of,  84. 

Propagation,  mode  of,  159. 

Property  acquired  by  finding,  182. 

Proverb,  cited,  33. 

Pulindas,  a tribe,  65,  307. 

Punarabhiseka,  67,  322-328. 

Punaradheya,  50. 

Punarmrtyu,  in  KB.  xxv.  1,  27,  47,  486 ; idea 
only  {na  punar  mriyate')  in  the  latest  part  of 
AB.  (viii.  2-5),  340,  n.  1. 

Pundras,  a tribe,  307. 

Purchase  of  Soma,  389,  390. 

Purisapadas,  475,  n.  1. 

Puritanical  spirit,  traces  of  in  ^ankhayana 
school,  24. 

Purohita,  313,  337,  339-345. 

Puronuvakya,  170,  201. 

Puroruc,  162,  163,  423,  426,  481,  504  ; all 
ascribed  to  Vi9vamitra,  514,  n.  1. 

Purpose  clauses,  94,  95. 

Purusamedha,  52. 

Pusan,  329,  333,  371,  376,  381,  393,  417. 

Quadrupeds,  habits  of,  contrasted  with  those 
of  man,  161. 

Quarters,  ear  of  the  animal  victim  sent  to, 
139. 

Questions,  form  of  simple,  90. 

Rbhuk^n,  236. 

Rbhus,’  183,  220,  222,  243,  267,  268,  432,  433, 
456,  458,  460,  461,  463,  464,  465,  467,  470, 
473,  476,  480,  491,  501,  503,  507,  524. 


General  Index 


542 

Rc,  329,  333,  379,  415,419,  420  ; relation  of,  to 
Saman,  151,  179. 

Rgveda,  legend  of  9unah9epa  in,  63,  64  ; born 
of  Agni,  256. 

Rjujanitrlya,  hymn  (RV.  ii.  13),  490. 

Rei  descent,  358,  359  ; ascribed  to  Ksatriya  at 
the  Rajasuya  offering,  313. 

Race,  use  of,  to  decide  question,  153,  202,  203. 

Raibhi,  283,  526. 

Rain,  continuous  as  opposed  to  sporadic,  149  ; 
from  the  moon,  343  ; produced  by  attitude 
of  Maitravaruna,  515. 

Raivata  Saman,  207,  233,  234.  329,  333,  479, 
480,  522,  n.  1. 

Rajanya,  128,309,  316,  321  ; asks  Ksatriya  for 
a place  of  sacrifice,  310. 

Rajasuya,  29,  50,  61,  68. 

Raka,  a goddess,  187,  188,  436 , second  full 
moon  day,  297. 

Raksases,  118, 122,  261,404,  406,  413,  444,  450, 
515. 

Rama  Margaveya,  a contemporary  of  Janame- 
jaya  and  priest  of  the  ^yaparna  family,  23, 
314,  318. 

Rathantara  Saman,  122,  204,  211,  254,  319, 
329,  333,  361,  455,  464,  468,  469,  481,  484, 
485,  487,  488,  489,  493,  500,  502. 

Ratrisattra,  494. 

Red,  a symbol  of  the  sun,  492,  u.  5 ; of  Agni, 
405. 

Redemption,  of  self  by  sacrifice,  136,  405, 

Refusal  to  sacrifice  for  a patron,  when  justifi- 
able, 285,  286. 

Reins,  of  chariot-horses,  mode  of  holding,  160, 
426. 

Relative  clauses,  use  of,  91,  92. 

Relays,  use  of  in  the  case  of  horses  or  oxen  for 
journeys,  217. 

Repeated  death,  one  reference  to  in  the  later 
Aitareya,  340,  n.  1 ; in  KB.  27,  47,  486. 

Repetitions  in  the  AB.,  32  ; of  particles,  90  ; 
of  omitted  passages,  497. 

Reported  speech,  95, 

Revenge,  practised  by  person  deprived  of  due 
portion  (i.  e.  Raksases)  on  person  depriving, 
139. 

Ribs,  of  the  animal  victim,  26  in  number,  139. 

Rice,  use  of,  for  sacrifice,  143. 

Rice  harvest,  369. 

Riddle,  a part  of  the  ritual  service,  250. 

Right  arm,  turning  upon,  401. 

Rivalry  of  sacrificers,  135,  398  ; of  the  gods 
for  the  sacrifice,  407. 

Rivers,  westward  course  of  many,  112. 

Rohini,  a constellation,  186. 


Rohita,  30,  63,  64,  65,  301. 

Roller  {matya),  for  use  in  treating  ploughed 
land,  189. 

Rope,  tying  of  knots  at  end  of,  1 15. 

Royal  titles,  in  various  parts  of  the  country, 
330,  331. 

Rudra,  185,  282,  353,  360,  362,  375,  378,  393, 
464,  477  ; prominence  of,  in  period  of  the 
Brahmanas,  25-27. 

Rudras,  114,  126,  147,  286,  329,  333,  416,  431, 
511,  524. 

^abaras,  a tribe,  307. 

^aibya,  ^usmina  Amitratapana,  338. 

^akala,  a Vedic  school  ritual,  192,  x. 

^akalas,  offering  of,  23,  448. 

9akalya,  relation  of  Brahmanas  to,  43,  44. 
^aktya,  Gauriviti,  a sage,  176. 

^akvara  Saman,  207,  229,  329,  333,  477. 
^akvarl,  231. 

^aihyu  Barhaspatya,  a mythic  sage,  363. 
^aiiiyuvaka,  363,  371,  387,  388,  392. 
^ankhayana  Aranyaka,  36,  38,  51. 
^ankhayana  Grhya  Sutra,  36. 

^ankhayana  Crauta  Sutra,  story  of  9unali9epa 
in,  29,  30 ; Mahavrata  section  (xvii  and 
xviii),  36  ; relation  to  the  Kausitaki  Brah- 
mana,  38-41,  44  ; date  of,  44  ; ritual  in,  50, 
51,  52,  53,  54,  55,  61,  67. 

^arva,  epithet  of  Rudra,  25,  377. 

^aryata  Manava,  222,  456,  469  ; performs  the 
horse  sacrifice,  336. 

9asa,  hymn  (RV.  x.  103),  327. 
gastra,  410,  443,  498,  523,  529. 
gatanika  Satrajita,  performs  the  A9vamedlw, 
336. 

gatapatha  Brahmana,  position  of  Rudra  in, 
26 ; relation  to  Kausitaki,  27,  37, 45,47, 48  ; 
use  of  narrative  perfect  in,  28,  34,  49  ; of 
anyo  ’nya,  46,  47  ; disapproves  use  of 
a Sadasya  priest,  48, 
gatyayanaka  form  of  Gavam  Ayana,  57. 
gaunaka  sacrifice,  367. 
gikhandin  Yajnasena,  a sage,  385. 
gilpas,  special  gastras,  32,  53,  271,  281,  494, 
525  ; special  verses,  521,  522. 
grautarsi  Devabhagn,  knew  the  division  of 
the  sacrificial  victim,  290. 
grotriya,  ugliness  of,  mentioned,  127. 
gucivrksa  Gaupalayana,  a priest,  196. 
godras,  low  character  of,  305,  306,  315. 
gukra  cup,  60. 

gukra  and  Manthin  cups,  433. 
gulagava,  51. 
gunahpucha,  303. 


(jeneral  Index 


543 


<?unah9epa,  29,  40,  61-68,  303-309. 

^unakas,  use  of  fore-offering  toNari9ansa,  137. 
(|)un^iraii,  376. 

^unkslriya  or  ^mi^slrya  sacriBce,  376,  376. 
^unoiangula,  youngest  son  of  Ajigarta,  303. 
(^usmin.'i,  ^aibya  Amitratapana,  338. 
fjivetaketu,  not  referred  to  in  AB.,  but  in  KB., 
47,  48,  498. 

(j^yaita  Silman,  217. 

(pySparnas,  a priestly  family,  314. 

^dhotr,  612,  n.  2. 

Sodacin,  33,  51,  62,  53,  191,  198-201,  439-442. 
Siiciguna,  a place,  338. 

Sacrifice,  offered  to  itself  by  the  gods,  119; 
relation  of  Visnu  and  Varuna  to,  189 ; 
victim  to  be  eaten  of  by  the  sacrificer,  136, 
137,  405  ; accompanied  by  surrender  of  all 
one’s  property,  495  ; must  be  accompanied 
by  a fee,  286 ; eating  of  the  god,  Soma,  in, 
366,  416,  434  ; death  of,  121 ; as  a redemp- 
tion of  self,  136,  405. 

Sacrificer,  relation  of  priest  to,  23,  24, 166, 169, 
285,286;  burning  on  his  own  tires,  376,  n.  2. 
Sacrificial  food  {Ufa)  as  cattle,  141. 

Sacrificial  post,  treatment  of,134-136, 403-405. 
Sadas,  125,  248,  411,  442  ; fire  in  to  1)C  derived 
from  altar  of  Agnidh,  160. 

Sadasya  priest,  used  by  Kausitakins,  48,  290, 
442,  498,  n.  1. 

Sadhya  gods,  329,  333,  474. 

Saliadeva  Sarfijaya,  a king,  318. 

Sahadevya  Somaka,  a king,  318. 

Sakama9va  Saman,  197. 

S^aniedhas,  373-375. 

Sakamprasthayya  sacrifice,  368. 

Saman,  relation  to  Rc,  151  ; union  of,  with 
three  Rc  verses,  179  ; referred  to,  357,  415, 
420,  443,  447. 

Samaveda,  born  from  Aditya,  256. 

Samidheni  verses,  number  of,  in  certain  rites, 
347,  348,  411. 

S^nayya,  291,  362,  n.  2. 

Sampata  hymns,  58,  59,  219,  220,  271,  467. 
Samvarta  Angirasa,  a priest,  336. 

Sana9ruta  Arindama,  318. 

Sandhi,  peculiarities  of,  71,  72. 

Sandhi  Saman,  191. 

Saptada9a  Stoma,  191, 192,  210,  223,  329,333, 
469,  471,  485,  499. 

Saptahotr,  512,  n.  2. 

Sarasvati,  152,  244,  264,  323,  371,  408,  414, 
417,  426,  486. 

Sarasvati,  river.  148.  414. 


SArfijaya,  Saliadeva,  318. 

Sarpana,  161. 

Sarparkjiil,  verses  of,  248,  611. 

Sarpis  Vatsi,  a sage,  278. 

Sarvacaru,  place  (?),  259,  619. 

Sarvamedha,  40,  53. 

S&rvaseni  sacrifice,  367. 

Satobrhati,  metre,  281. 

Satrajita,  ^atiinika,  336. 

Sattra,  26,  61,  206-214  ; Ratrisattra,  494. 
Satvants,  raided  by  Bharatas,  163  ; kings  of, 
330. 

SAtyahavya  Vasistha,  338. 

Satyakama  Jiibala,  a sage,  324. 

Saubala,  a sage,  278. 

Saubhara  Saman,  197. 

Saudasas,  overcome  by  Vasistha,  368  ; see  also 
Sudas. 

Saujata  ArAlhi,  311. 

Sauparna  Akhyana,  180,  181. 

Sauparna  hymn,  327  ; see  Suparna. 
.Sausadmana,  Vi9vantara,  314. 

Sautramani,  438. 

Savitr,  ll’3,  116,  304,  310,  329,  333,  371,  381, 
382,  459,  460,  462,  464,  465,  468,  470,  473, 
476,  480,  501,  603,  507,  524,  and  see  Surya. 
Savitra  cup,  432. 

Sayana’s  commentary  on  the  AB.,  102. 
Season,  suitable  for  consecration,  216. 
Seasonal  cups,  156,  422. 

Secondary  conjugations,  anomalous  forms  of, 
77. 

Seed,  analogy  with  omentum,  144  ; mode  of 
emission,  161,  162. 

Seeds,  must  be  of  ten  months’  or  a year’s 
growth,  213. 

Set  of  five  oblations,  152,  418,  419. 

Seven,  metres  used  in  the  Prataranuvaka,  410, 
411,  offering  verses,  at  Prasthita  libations, 
515,  n.  1. 

Seven  Rsis,  a constellation,  513. 

Seventeen,  kindling  verses,  407,  408. 

Siege,  use  of  to  reduce  great  citadels,  125. 
Sight,  superior  to  hearing  as  evidence.  111. 
Silent  Praise,  157,  158. 

Silver,  as  night,  298. 

Sin,  of  the  father  visited  on  children  and 
grandchildren,  139,  140. . 

Sindhu,  123. 

Singing,  one  of  the  three  522. 

Singular,  and  plural  confused,  508,  n.  6. 
Sinivali,  first  new  moon  day,  196,  297. 

Sister,  inferiority  of,  to  wife  of  brother,  187, 
188. 

Skin,  serpent’s  change  of,  259. 


544 


General  Index 


Sky,  123,  185;  and  Earth,  458,  461,  462,  464, 
465,  467,  468,  470,  476,  480,  491,  501,  503, 
507. 

Slaughterer,  share  in  sacrificial  victim,  289. 

Slavewoman,  son  of,  rejected  as  a Brahman, 
148,  414. 

Slaying  of  Soma  in  the  sacrifice,  185  ; see  also 
Soma. 

Solstice,  452. 

Soma,  111,  180-182,  267,  298,  311,  317,  361, 
364,  527  ; eaten  as  the  moon,  366,  389,  416, 
434  ; slain  in  the  pressing,  185. 

Soma  shoots,  ten  metaphorically  described, 
420. 

Somaka  Sahadevya,  a king,  318. 

Somapa  Priyavrata,  a sage,  318. 

Soma9Usman  Vajaratnayana,  a priest,  336. 

Son,  value  of,  299,  300. 

South,  early  ripening  of  plants  in  and  trade 
vrith.  111. 

Speech,  354,  398  ; bartered  for  Soma  by  the 
gods,  128 ; relation  to  mind,  138,  245  ; of 
successful  man  imitated  by  others,  145  ; as 
the  holy  power,  146  ; sevenfold,  147  ; of 
Raksases,  139,  140. 

Spell,  for  defeat  of  an  opposing  ai-my,  24, 178, 
179. 

Stomas,  order  of,  in  Prsthya  Sadaha,  55 ; in 
Abhiplava  Sadaha,  58. 

Stooping,  in  seeking  for  what  is  lost,  170. 

Stotra,  443,  447,  512,  519  ; correspondence  of, 
with  ^astra,  160,  161. 

Strainer,  golden,  used  at  Mahabhiseka,  330, 
332. 

Style  of  the  Brahmanas,  96-98. 

Subjunctive,  anomalous  form  of,  75,  76  ; uses 
of  in  main  clauses,  87,  88,  427,  n.  2 ; in 
purpose  clauses  with  iti,  93,  94. 

Subrahnianya,  priest  and  formula,  260.  261, 
289,  513." 

Sudas  Paijavana,  a king,  318,  336;  see  also 
Saudasa. 

Sukirti  Kaksivata,  a seer,  237. 

Sukirti,  a hymn  (RV.  x.  131),  68,  281,  521,  526. 

Sukta,  uses  of,  234,  470,  n.  2. 

Suktavaka,  363,  375,  384. 

Sun,  theory  of  motion  of,  193  ; born  from 
fire,  343  ; distance  from,  392  ; eye  of  victim 
sent  to,  139  ; as  a horse,  286,  376. 

Sun-maiden,  202,  444. 

Sunrise,  period  of  offering  the  Agnihotra 
before  or  after,  253-255. 

Suparna  (RVKh.  i.  6 or  i.  3),  278,  327,  446  ; 
see  also  Sauparna. 

Superlative,  with  double  ending,  74. 


I Sura,  as  substitute  for  Soma,  335,  438. 

Stirya  SavitrT,  202,  444. 

Sutra  style,  39. 

Suture,  in  man’s  fifna,  placed  there  by  Raka, 
188  ; in  head  of  man,  213. 

Sutvan  Kairi9i  Bhargayana,  a king,  343. 

Suyajiia  ^^nkhayana,  age  of,  44. 

Svarasamans,  23,  26,  51,  210,  211,  416,  482- 
485,  492. 

Svarbhanu,  an  Asura,  eclipses  the  sun,  482, 
483. 

Svasti,  Pathya,  387,  388. 

Svistakrt,  offering,  124,  360,  362,  369, 370, 375, 
407.  ’ 

Taboo,  of  father-in-law  in  regard  to  daughter- 
in-law,  179. 

Taisa,  Diksa  in,  452. 

Taittirlya  Brahmana,  relation  to  the  Aitareya, 
46,  47. 

Taittirlya  Samhita,  rare  use  of  narrative 
perfect  in,  28 ; possibly  later  than  the 
Aitareya  (i-xxiv),  46. 

Tame  animals,  seven  in  number,  147. 

Tandaka  form  of  Gavam  Ayana,  57. 

Tanunapat,  fore-offering  for,  137. 

Tanunaptra,  rite  of  covenant  between  sacrificer 
and  priests,  126. 

Tanva,  Nidiiiia  of,  466,  n.  1. 

Tarksj’a,  as  the  wind,  212. 

Tarksya,  hymn,  212,  213,  224,  228,  235,  242, 
245,  526. 

Tenth  Day  of  the  Da9aratra,  508. 

Thank  offering,  Agrayana  not  to  be  regarded 
as  a,  369,  n.  1. 

Threefold  knowledge,  the  instrument  of  the 
Brahman  priest,  257. 

Three  steps  of  Visnu,  271. 

Thirteen,  cuttings  of  the  victim,  407. 

Thirteenth  month,  376,  390,  452,  493. 

Thirty-three  gods,  114,  395,  405  ; Soma  drink- 
ers, and  the  same  number  not,  147,  148. 

Thousand,  division  by  three,  271. 
j Throne,  at  the  Rajasuya,  329,  333. 

Thunderbolt,  shape  of  the,  160. 

Time  for  offering  the  Agnihotra,  253-255. 

Time,  clauses  of,  95. 

Tone  of  recitation,  193. 

Torch,  carried  before  animal  victim  at  sacrifice 
as  symbol  of  Agni,  142,  143. 

Touching  the  earth,  rite  prescribed  at  end  of 
Agnimaruta  ^astra,  189. 

Tradition,  inferior,  of  AB.  vi-viii,  34. 

Transfer  of  gift  wrongly  taken  to  a rival,  286. 

Transposed  form,  of  ^astras,  476,  613. 


General  Index 


545 


Trayaatrinya  Stoma,  233,  329,  333,  480,  496. 

Treta,  throw  at  dice,  302. 

Trinava  Stoma,  229,  .329,  333,  477,  499. 

Tri<;anku,  legend  of,  66. 

Tristubh,  110, 128, 173, 180,  181,  199,  267,  270, 
311,  312,  322,  329,  333,  350,  361,  383,389, 
399,  403,  407,  409,  425,  428,  440,  466,  514, 
524,  529 ; treatment  of  the  metre  in  the 
Brahmanas,  101. 

Trivrt  Stoiiia,  191,  192,  218,329,  333,  461,468, 
496,  499. 

Truth,  relation  to  falsehood,  .355. 

Tryambaka,  375. 

Tura  Kavaseya,  priest  of  .Tanamejaya,  45,217, 
318,  336,  368. 

Turayana  sacrifice,  368. 

Turban,  bound  over  eyes  of  Gravastut  during 
his  recitation,  2.59,  520. 

Tusnlm9ausa,  161. 

Tvastr,  137,  314,  364,  454. 

Twins,  expiation  on  occurrence  of  birth  of, 
296. 

Udamaya  Atreya,  a priest,  337. 

Udayanlya,  386-388. 

Uddalaka  Aruni,  a priest,  324. 

Udgatr,  151,  248,  256,  257,  258,  269,  289,  303, 
379,  435,  442,  527. 

Udumbara,  tree,  249,  315,  316,  332,  333,  495, 
612. 

Udvah9aputra  Saman,  525. 

Ugra  Deva,  epithet  of  Rudra,  25,  878. 

Uktha,  206,  529,  n.  1. 

Ukthya,  23,  33,  61,  52,  53,  191,  250,  271,  321, 
438,  439,  454,  456,  466,  485. 

Ula  Varsnivrddha,  a sage,  385. 

Uniting  of  fires,  expiation  for,  293. 

Unnetr  priest,  289. 

Upagatr,  share  of  sacrificial  victim,  289. 

Upani^ds,  position  of  metrical,  50. 

Upah9u  cup,  150,  257,  412,  415,  492. 

Upasads,  125-128, 175,  185,  194,  385,  391,  392, 
396,  398,  435. 

Upavaktr,  priest,  421,  517. 

Upavi  Jana9ruteya,  a sage,  127. 

U9lnaras,  a people  in  AB.,  45,  331. 

Usas,  137,  145,  185,  304,  377,  409,  445. 

Usnih,  110,  199,  322,  399,  409,  428,  440,  458, 
469,  510,  525,  529. 

Utkara,  260,  261. 

Uttara  Kurus,  beyond  the  Himavant,  331 ; 
unconquerable,  338. 

Uttara  Madras,  331. 

Vacaspata,  Alikayu,  a Naimisiya  priest,  498. 

69  [h.o.s.  2b] 


Vadhavata,  v.  1.  for  Vatavata,  356,  n.  2. 

Vaidarbha,  Bhiina,  318. 

Vaidhasa,  IIari9candra  Aiksvaka,  299. 

Viiira.ja  Saman,  207,  223,  329,  333,  474,  493. 

Vairupa  SiUnan,  207,  238,  329,  333,  469,  471. 

Vai9vadeva,  l'^4,  433-435,  455,  456, 

458,  4.59,  479,  485,  491,  507,  524,  nn.  4,  5. 

Vai^vadeva  sacrifice,  370-372. 

Vai(;vanara,  Agni  as,  3.39,  4.35,  4.56,  458,  460, 
461,  46.3,  464,  465,  467,  470,  473,  476.  477, 
480,  491,  501,  604,607. 

Vai^ya,  and  cattle,  129  ; asks  K.satriya  for 
a place  of  sacrifice,  310  ; position  of  stable, 
434. 

Vaja,  a Rbhu,  2.32,  417. 

Vajap(>ya,  peculiarities  of,  33,  54,  56,  191,  403, 
529. 

Vajaratnayana,  Soma9Usman,  336. 

Vala,  263. 

Valakhilya,  hymns,  32,  58,  237,  281,  288,  .522, 
525,  528. 

Vamadeva,  521,  524. 

Vimadevya  Saman,  195,  510,  520,  521. 

Varavantiya  Saman,  479. 

Varsnivrddha,  Ula,  a sage,  385. 

Varuna,  116,  123,  126, 186,  251,  263,  268,  301, 
304,  305,  32.3,  329,  372,  373,  389,  418,  448, 
449,  467,  469,  .525. 

Varunapraghasas,  372,  373. 

Va9as,  a people,  in  AB.,  4.5,  331. 

Vasativarl  waters,  149,  150,  413,  n.  8. 

Vasistha,  122,  303,  521,  525 ; overcomes  the 
Saudasas,  368. 

Vasistha,  Satyahavya,  a priest,  338. 

Vasisthas,  use  of  Nara9ahsa  as  deity  of  fore- 
offering, 137. 

Vasisthayajna,  368. 

Vasus,  114,  147,  286,  329,  333,  416,  431,  468, 
511,  524. 

Vatavata  (v.  1.  Vadhavata)  Vrsa9usma  Jatu- 
karnya,  253,  356  ; Vatavata,  x. 

Vatsapra,  a hymn,  353. 

Vatsi,  Sarpis,  278. 

Vayu,  212,  329,  376,  377,  378,  393,  426,  433, 
452,  457,  512,  526. 

Vedi,  170. 

Vena,  as  the  central  breath,  122,  124,  183, 
394,  433,  512. 

Verse,  disguised  as  prose,  68. 

Vibhat,  a world  of  Prajapati,  313. 

Vibhus,  417. 

Vibhvan,  a Rbhu,  232. 

Victim,  the  division  of  among  priests,  30,  289. 

Victims,  succession  of,  in  sacrifice,  140. 

Vikarna  Saman,  211. 


546 


General  Index 


Villages  of  eastern  countr5'-,  193. 

Vimada,  227,  471,  522. 

Vinayaka’s  commentary  on  the  KB.,  102,  103. 

Viraj,  114,  206,  287,  321,  .353,  372,  373,  402, 
410,  414,  424,  431,  441,  447,  471,  472,  49.3, 
509,  510,  522,  527. 

Vi9vajit,  23,  26,  51,  52,  211,  281,  493-495, 523. 

Vi9vakarman,  374. 

Vi9vakarman  Bhauvana,  performs  the  horse 
sacrifice,  336. 

Vi9vamanas,  Praiiga  of,  460. 

Vi9vamitra,  63,  64, 122,  272,  303,  305,  407,  428, 
520,  523. 

Vi9vantara  Sausadmana,  a Ksatriya,  314. 

Vi9ve  devah,  see  All-gods. 

Visnu,  107,  118,  120,  126,  269,  282,  .365,  .383, 
397,  435,  448,  4.50,  525 ; see  also  Indra  and 
Visnu. 

Visnu  and  Agni,  437. 

Visnu  and  Varuna,  292,  436. 

Visuvant,  26,  5l’^52,  210-213,  485-492,  523. 

VrddhadyumnaAbhipratarina,aking,41, 196. 

Visakapi,  a hymn  (RV.  x.  86),  58,  79,  237,  281, 
288,  526. 

Vrsa9usma  Vatavata  Jatukarnya,  views  on 
the  time  of  offering  the  Agnihotra,  28,  253, 
356. 

Vrtra,  127,  137,  174,  177,  214,  314,  361,  383, 
'391,  429,  449,  475. 

Vyahrtis,  330,  513. 

Vyusti  form  of  Dvyaha  rite,  67. 

Wailing,  by  mourners  for  the  dead,  140. 

Warp,  decorations  inserted  in,  171. 

Water,  as  food  of  the  ^O^lra,  315. 

Weber,  A.,  review  of  Haug’s  edition  of  the 
AB.,  102. 

West,  forests  abundant  in,  193. 

White,  as  a symbol  of  the  sun,  497,  n.  5 ; of 
Soma,  405. 


White  horse,  sun  as  a,  286. 

Wife  of  the  sacrificer,  384  ; not  to  become 
toouplifted  in  mind,  4.30 ; share  in  sacrificial 
victim,  289  ; relation  to  husband  and  child, 
300  ; question  as  to  offering  of  Agnihotra  by 
a man  without  a,  296,  297 ; see  also  Women. 

Wind,  breath  of  the  animal  victim  sent  to, 
139. 

Winter  solstice,  at  new  moon  of  Magha,  49. 

Wives  of  the  gods,  187,  188,  364. 

Women,  mode  of  cajoling  husbands,  178 ; 
impurity  of  food  connected  with,  when  with 
child,  296  ; not  to  go  to  the  assembly,  388  ; 
share  in  propagation,  159,  364,  424  ; see  also 
Daughter,  Marriage,  Mother,  Sister,  Wife. 

Word  formation,  79,  80. 

Worlds,  broader  above,  narrower  below,  126, 
.397  ; of  different  deities,  204,  457. 

Writing,  question  of  use  of,  in  tradition  of  the 
Brahmanas,  24. 

Yajfiagathas,  metre  of,  101. 

YajTiayajniya  Stotra,  174. 

Yajfiasena,  ^ikhandin,  a sage,  385. 

Yajurveda,  born  of  Vayu,  256. 

Yajus,  256,  329,  333,  379,  420. 

Yajyas,  spoken  exceptionally  by  Adhvaryu 
and  Yajamana,  232. 

Yama,  188,  323,  436. 

Yamuna,  338. 

Yaska,  knowledge  of  Aitareya  and  Kausitaki 
Brahmanas,  42,  43. 

Yatis,  given  to  hyaenas  by  Indra,  314. 

Year,  of  ten  months,  300  ; beginning  of,  with 
full  moon  in  Phalguni,370,  n.  1,  372,  n.  1;  on 
the  new  moon  of  Magha,  452  ; and  see  Sattra. 

Yudharii9rausti  Augrasainya,  performs  the 
horse  sacrifice,  336. 

Yugas,  doctrine  of,  post-Vedic,  302,  n.  6. 

Zenith,  480. 


SANSKRIT  INDEX 


f(,  confubod  with  it  in  MSS., 

78,  209,  293,  367,  n.  2,  407, 
n.  2 ; with  t,  527,  n.  2. 

a,  stems,  irregularities  of,  72  ; 
gen.  plural  in  -am,  384, 
n.  3 (prose) ; 308,  n.  8 
verse). 

a,  Sandhi  of,  before  r,  71. 
anfd,  dual  in  Mantra,  69. 
akar,  2nd  person,  76. 
akarat,  70. 
akarta,  69. 

akiidhricyah  (RV.  i.  120.  1-9), 

79,  394,  n.  6. 

oktarapaTikfyalji,  as  accusative, 
73. 

agni,  v.  1.  afni,  318,  n.  3. 
acyuta,  407,  n.  3. 
acha  yanti,  to  be  restored  for 
ucchrayanti,  413. 
ajngrabhaisan,  anomalous 
form,  76,  287,  n.  3. 
ajdyethah,  34,  69,  75. 
ajigrahtsan,  probable  reading 
for  ajagrabhaisan,  287,  n.  3. 
ajitapunarvanya,  311,  n.  1. 
ajndsatn,  76. 

a«c,  declension  of  stems  in,  73. 
atijaii,  3rd  singular,  103,  403, 
n.  5. 

aTijayah,  as  adjective,  423, 

n.  1. 

ati,  with  accusative,  83. 
atigtaha,  with  gen.,  529,  n.  1. 
atibhdseran,  w.  r.  for  °eti  bhd- 
seran,  444,  n.  3. 
atimumuednah,  77. 
atimoksamdnah,  78,  436,  n.  6. 
atimoksyamdtia,  v.  1.,  436,  n.  6. 
atiriktoktha,  61,  511,  n.  1. 
atifans,  construction  with,  82. 
atifansana  of  Stoma,  32,  264, 
n.  5. 
an,  72. 

atrakdla,  as  compound,  449, 
n.  3. 


aiha,  following  a gerund,  89, 
301,  n.  11. 
atho  . . . M vat,  90. 
adarfat,  wrong  reading,  626, 
n.  12. 

adarfah,  69. 
adidet,  76. 

adruksah,  w.  r.  for  adhruksah, 

76,  338,  n.  5. 

adhi,  with  accusative  and 
ablative,  83,84  ; with  geni- 
tive {adhitasOiire),  308,  n.  8. 
adhibtiutam,  459,  n.  1. 
adhlyaiu,  308,  n.  8. 
adhydsa,  463,  n.  2. 
an,  declension  of  stems  in,  73. 
an,  alleged  use  of,  as  a nega- 
tive prefix  to  a finite  verbal 
form,  78. 

on : abhyapdmt,  pruticl,  75. 
anaddhd  purvsa,  296. 
anamnamuh,  85,  413,  n.  11. 
anavardddhxjai  (or  anapa”'),  to 
be  replaced  for  anava- 
nirdhyai,  516,  n.  2. 
anucchindan,  351,  n.  5. 
anujapa,  453,  n.  1. 
aniUsdram  (v.  1.  anutadram), 

77,  194. 

anuddyitatardm,  430,  n.  3. 
anunirupyate,  407,  n.  2. 
anuparydguh,  76. 
anupravadipna,  76. 
anuvasatkdra,  use  of,  155,  183, 
26l!  ' 

a,nuvasatkr,  with  genitive,  83. 

anuvddisma,  76. 

anuveda,  with  genitive,  370, 

n.  1. 

anu^ansa,  453,  n.  1 ; anu- 
fansatia,  500,  n.  4. 
anusthyd,  112,  n.  4. 
anusaxmydt,  402,  n.  7. 
anustnasi,  68,  75. 
andlsdram,  w.  r.  for  anutsdram, 
77,  194. 


anrnatdyai,  421,  n.  2. 
anorathdh,  correct  reading  for 
manorathdh,  102,  202,  n.  2. 
antarayanii,  77,  415,  n.  2 
477,  n.  3. 
antavat,  80. 
andhas,  444,  n.  1. 
anyatra,  with  ablative,  84. 
anyo  ’nya,  46,  47,  78. 
apajighndte,  w.  r.  for  apaja- 
ghndte,  103,  518,  n.  3. 
aparidatdyai,  meaning  of,  517, 
n.  2. 

apasprnvata,  76. 
apahardt,  in  a Mantra,  69. 
apdpa,  euphemism  for  slayer 
of  victim.  406,  n.  3. 
apdhala,  doubtful  form,  75. 
api,  V.  1.  for  abhi,  604,  n.  4. 
api  yadi,  92. 

apidadhuh,  imijerfect  or  per- 
fect, 87. 

apinahyuh,  doubtful  reading, 
34,  96,  259. 

apifasah,  infinitive  with  purd, 
77. 

apepset,  w.  r.  for  upepset,  369, 

n.  2. 

aporevatyai,  verse  (RV.  x.  30. 
12),  79. 

apracutydm,  73. 
aprayate,  doubtful  sense,  255, 
n.  2. 

aprdptdh,  active  sense  doubt- 
ful, 89,  414,  n.  1. 
aphdlakrstdn,  495,  n.  1. 
abrdhmana,  119,  n.  13,  147. 
abrdhmanokta,  119,  n.  13,  147. 
abhi,  with  accusative,  84  ; 
apparently  with  ablative, 
84. 

abhigrdsam,  77. 
abhitardm,  78. 
abhidhdnatare,  74. 
abhivdnyavatsd,  derivation  of, 
290. 


548 


Sanskrit  Index 


abhivi-jud,  with  participle,  89; 

abhivyajdnlmah,  w.  r.,  85. 
abkifostdf,  in  a Mantra,  69. 
abhisisicdna,  perfect  participle, 
77. 

abhisath-jnd,  with  dative,  82. 
abkisam-pad,  with  accusative, 
83. 

abhitvarydh,  w.  r.  for  abhi- 
tvaryd,  517,  n.  1. 
abkijasusamih,  75. 
abkyahanat,  75. 
abhydgdram,  443,  n.  2. 
abhydyacJiat,  v.  1.  abhydgachat, 
377,  n.  1. 

abhydrabdka,  502,  n.  1. 
am,  gerund  in,  89. 
amdvdsyd,  properly  time  of 
conjunction, popularly  ren- 
dered ‘ new  moon  357,  n.  2. 
amuyd  bkut,  377,  n.  2. 
aydnsi,  76. 

ayuvamdri,  correct  reading  in 
AB.  viii.  25,  340,  n.  1. 
araksohata,  as  a compound, 
449,  n.  3. 

ardjd,  v.  1.  for  rdjd,  338,  n.  4. 
arjdtai,  75,  87. 

arjayadhvam,  w.  r.  for  iirja- 
yadhvam,  517,  n.  1. 
arjasi,  doubtful  reading  for 
arjasva  or  arjdsi,  75,  88, 192. 
arvdk,  with  ablative,  84. 
arsamt,  80. 
alapsata,  69,  305. 
alipsata,  v.  1.  for  alapsata,  305. 
avadyolayaii,  v.  1.  for  avajyota- 
yati,  77. 

avapadyeyam,  wrong  reading 
for  avapadyeya,  34,  69,  75. 
avapdddt  (AB.  iv.  18  has 
avapdtdt),  210. 
avarodhana,  208. 
ava-vad,  with  genitive,  83. 
avdksam,  play  on  vac  for  avdt- 
sam,  72,  129,  n.  5,  326,  n.  4. 
avdntareM,  156. 
avijiti,  or  vijiti,  309,  n.  12. 
avijndtah,  or  vijndlah,  390,  n.  9. 
avivdkya,  247,  n.  1. 
avihrla,  199,  n.  3. 
aveh,  85,  413,  ii.  11. 
avyndha,  form  of  Dvada(;alia, 

6o! 

Of,  with  genitive  of  owner,  83. 


Ofanaydpanla,  30,  34,  79. 

Of  ayat,  175. 

Ofni,  v.  1.  for  Agni,  318,  n.  3. 
afraddhaydfrngdni,  doubtful 
reading,  209,  n.  1. 
afvdh,  w.  r.  for  pro,  228,  n.  2. 
asli,  play  on  astau,  453. 
asthivantd,  69. 

as,  subjunctive  forms  of,  75, 
76. 

asakthdh,  76. 
asamaram,  398,  n.  5. 
asarhbhinnam,  doubtful  sense, 
528,  n.  4. 
asammugdhyai,  73. 
asicdmahai,  w.  r.  for  asicd- 
mahi,  76,  377,  n.  2. 
asincdma  ha,  w.  r.,  377,  n.  2. 
asunvan  or  asanvan,  209. 
asmdka,  genitive  in  a Mantra, 
74., 

asydthuh,  75. 

ah,  with  dative  infinitive,  88. 
aha,  90. 

akaiva,  90  ; after  negative,  90. 
ahan,  ahani,  73. 
aharahah^asya,  hymns,  58. 
ahirbudhnya,  as  name  of 
passage,  436. 

ahrndt,  doubtful  form,  75, 477, 

n.  2. 

aho,  possibly  interrogative, 
385,  n.  2 ; kim  svid  . . . aho 
svid,  90. 

o,  with  accusative  and  abla- 
tive, 83,  214,  n.  1, 364,  n.  2. 
d stems,  irregularities  of,  72. 
o,  irregular  Sandhi  of,  71, 
421,  n.  2. 

dksyant,  of  days  (perhaps  for 
dksiyant  or  drksyant),  209. 
dgan,  force  of,  116,  n.  5. 
dgantu,  sense  doubtful,  350, 

n.  3. 

dgur,  155,  n.  1. 
dgnipdtnivati,  516,  n.  5. 
dcaturam,  364,  n.  2,  392,  n.  6. 
djarasam,  83. 
d-dr,  use  of  in  AB.,  31. 
dnantarydlprayoga,  doubtful 
sense  of,  497,  n.  1. 
dndksipyah  (comm,  pdrndh), 
impossible  form,  527,  n.  8. 
dntam,  83. 


I dpati,  76. 

I d-pad,  middle  of,  85. 

; dpayita,  75,  366,  n.  2. 

I dpah,  accusative,  73. 
j dpiydt,  w.  r.  for  apiydt,  447, 

1 1- 

I dptoh,  probable  restoration  for 
! dpnot,  324,  n.  2. 

I dpriyah,  nominative,  73. 

I dbhutih,  doubtful  sense,  308, 
n.  8. 

dmantraydm  cakre,  303,  n.  12. 

' aydnsi,  w.  r.  in  Sayana  for 
aydnsi,  163,  n.  3. 
dratam,  83. 

drseya,  313,  n.  2,  321,  n.  2, 
358,  n.  2,  410,  n.  3. 
dlambana,  446,  n.  1. 
dhUobhayisdi,  78. 
dvdm,  46,  74. 
d-vrfc,  with  dative,  82. 
dsade,  infinitive,  77. 
dhuti,  etymology  of,  108. 
dhvayita,  75. 

d-hve,  use  of  middle,  85,  529. 

i,  declension  of  stems  in,  73. 
i,  with  participle,  423,  n.  2 ; 
upaprdyata,  75. 

ink^a,  doubtful  form,  326, 
n.  4. 

iMyati,  77. 
idd,  362,  n.  1,  421. 
iti,  construction  of  clauses 
with  93-95,  109,  n.  6 ; in 
enumeration,  81,  382,  n.  2 ; 
omitted  at  end  of  quotation, 
170,  n.  2,  297,  405,  n.  2, 
417,  n.  6,  440,  n.  4,  484, 
n.  4,  485,  n.  8,  487,  n.  1, 
508,  nn.  4 and  5,  620,  n.  7 ; 
in  a Mantra,  256,  n.  3 ; 
alleged  omission  of,  387, 
n.  2,  414,  n.  2 ; uncertain 
meaning,  127,  n.  4,  153, 
n.  4,  311,  n.  1,  415  n.  4. 
iti  nvai,  89. 

iti  ha  stna,  doubtful  use  pre- 
ceding gerund,  301,  n.  11. 
intsva,  possible  reading  for 
ehktva,  72,  326,  n.  4. 
irdpuftili,  w.  r.  for  ira  pustih, 
324in.  3. 

iva,  almost  = cva,  89. 
isayale,  517,  n.  1. 


Sansh'it  Index 


549 


isffA,  nominative,  73. 
isfyah,  ablative,  73,  413,  n.  4. 
iseai,  73. 

i,  declension  of  stems  in,  72, 
73. 

I in  optative  for  e,  75. 
t in  cpds.  with  At,  78. 
iksata,  74. 

Vcfdm  dsa,  304,  n.  4. 
ips,  with  upa  (v.  1.  apa),  369, 
n.  2. 

hjuh.  75,  and  see  anusamiydl. 
Ife,  75,  misinterpreted  by 
Sayana,  282. 

ifvara,  with  infinitive  equi- 
valent to  a futural  expres- 
sion, 92  ; yadi  na,  88,  404, 
n.  5,  xi ; construed  with 
a plural,  81  ; with  genitive, 
81,  89. 

H,  confused  with  a in  MSS., 
78,  209,  293,  369,  n.  2,  457, 
u.  2. 

u,  declension  of  stems  in,  73. 
u.  Sandhi  of  in  tarn  v eki,  305, 
n.  7 ; sam  v enkn-a,  326,  n.  4. 
M,  uses  of,  90 ; u cet,  92  ; m 
eva,  90;  u /la  ...  u ha,  90 ; 
him  u,  90. 

M tv  eva,  90. 

uk?idsathb?iaran\yil,  451,  n.  3. 
tKcakrdmat,vf.T.  for  uccakrdma, 
76. 

njjvalayate  'ti,  w.  r.  for  wj/ra- 
layata  + iti,  444,  n.  3. 
uta,  90  ; uta  vd,  90. 
utkdfam,  354,  n.  1. 
utlaravedindbhi,  72. 
uttardm,  310,  n.  2. 
uttarefid,  362,  n.  2. 
utthitah,  V.  1.  for  uttisthan,  302, 
n.  6. 

utpdthaycUi,  77. 

ulsrstvd,  w.  r.  for  utsrstd,  477, 
n.’s. 

ridancah,  w.  r.  for  udantydh, 
307,  n.  2,  xi. 

udaprapalat,  doubtful  form,  74, 
75,  185. 

udayanlya,  386,  n.  2. 
uddedrya,  corrupt  reading, 
287. 

udAna,  208,  386,  n.  2. 


uddyitatardm,  v.  1.  uddyi  ni- 
tardim,  78,  430,  n.  3. 
ud&hya,  77. 

ud-dhartavai,  with  ah,  77. 
udyatsdte,  447,  n.  3. 
itdydsam,  75. 
udrodhana,  208. 
untiayana,  mode  of  perform- 
ing, 291. 
unmiVa,  46. 

upahhrt,  359,  n.  1,  360,  n.  2. 
upavakta,  v.  1.  upavaklar,  421, 
n.  2. 

upadhdvdni,  v.  1.  for  upadhd- 
vdtni,  86,  304,  n.  5. 
upa-pad,  306,  n.  11. 
upasainagrbhndt,  75. 
upasrtah,  v.  1.  for  upa^ulah, 
380,  n.  3. 
upastha,  400,  n.  3. 
updAfu,  sense  of  as  contrasted 
with  nirukta,  350,  n.  4. 
updfifuydja,  361,  n.  4. 
updptaiarani,  74. 
updkimbhya,  with  genitive,  83. 
upeid,  irregular  form,  69,  308, 
n.  6. 

upepset,  correct  reading  for 
apepset,  369,  n.  2. 
npodaka,  v.  1.  for  apodaka,  447, 

n.  2. 

ubhayatafcakra,  387,  n.  2. 
uruka,  ‘ owl  ’ (for  correspond- 
ence with  ravitd  ravat),  72, 
140,  n.  1. 

u,  declension  of  stems  in,  73. 
ti,  72. 
uti,  108. 

urjayadhvam,io  be  restored  for 
arjayadhvam,  517,  n.  1. 
urjena,  w.  r.,  408,  n.  2. 

Cih  : perhaps  seen  in  udiChya, 
nirukya,  77. 

uAtm  or  okusl  (a  + uhusl,  rather 
than  tadd  + uhun),  77. 

rtebarhiskdn,  79,  449,  n.  3. 
rdh,  with  accusative,  82,  107, 
n.  3 ; with  accusative  and 
locative,  83. 

e and  o confused,  514,  n.  3 ; 

and  at  confused,  144,  n.  2. 
ekofruti,  49. 


ekaika,  47,  78. 

ehkfva  (d-iTiktva),  doubtful 
reading,  72,  326,  n.  4. 
etatsthdna,  with  dative,  82, 
500,  n.  9. 

etavai,  infinitive,  77. 
ed,  with  accusative  of  excla- 
mation, 82,  89,  144,  n.  2. 
etMt,  as  nominative,  74. 
eva,  use  of,  in  sentence  con- 
struction, 95,  97. 
etavai,  80. 

aikddofdkse,  doubtful  reading, 
255,  n.  2. 

aiksydma,  457,  n.  1. 
ait  or  ed,  89. 

0,  use  of  in  recitation  (nj/it- 
nkha),  281,  283,  494,  526. 
odman,  370,  n.  2. 
om,  256,  409 ; contrasted  with 
tmd,  309. 

au.  Sandhi  of,  71. 

ka,  use  of  as  affix,  79,  mis- 
understood by  Sayana,  217, 
n.  4 ; as  an  infix,  69,  509. 
ka,  apparently  indefinite  in 
na  rai  kam,  84  ; indefinite 
effect  in  kah  svid,  84. 
ka,  as  Prajapati,  178,  373, 379, 
n.  2,  454,  483,  484,  521. 
katisa^tha,  79. 
kadvant  pragdtha,  58,  521. 
karavaf,  subj.  with  vasat  in 
prose,  427. 

karisyat,  ‘ future  ’,  80. 
kartr : rdjakartdrah,  79. 
kalpaia,  doubtful  form,  326. 

n.  5. 

kalpayisan,  w.  r.  vdei  kalpayisan 
for  avdcikalpayisan,  74,  183, 

n.  1. 

kavasorii  (jeavasd-uru),  139. 
kof  cit,  indefinite,  84. 
kafyapd.  dual  in  a Mantra,  69. 
kdmaylta,  75. 
kim  iva  ca,  84,  353,  n.  1. 
kim  u,  90. 
kimpurusa,  140. 
kildsi,  misread  in  MSS.  and 
edd.,  492,  n.  7. 
kikasd,  289. 

kirtayati,  with  genitive,  83. 


550 


Sanskrit  Index 


kurvat,  ‘ present  80. 
krnavdtha,  in  a Mantra,  69. 
krta,  ‘ past  80  ; throw  in 
dicing,  302,  392,  n.  6. 
krdhi,  repeated  from  a Mantra, 

’ 70. 

kram : uccakrCimat,  76 ; ati- 
krdmdt,  75. 

krurarava,  v.  I.  for  kruravahd, 
508,  n.  5. 
klapsyete,  77. 

ksdmavant,  as  an  epithet  of 
Agni,  293. 

kseti,  with  part,  as  etymology 
of  Pariksit,  74,  283. 

kh  and  s,  confused  in  MSS., 
356,  n.  5. 

khyd,  prati-,  ‘ foresee  ’,  252. 

g and  f,  confused  in  MSS., 
318,  n.  3. 

gachdn,  73  ; samgachdlai,  73. 
gatavat,  80. 

gd,  with  ablative,  478,  n.  2 ; 

anuparydguh,  76. 

Gdthindm,  gen.pl.,  70, 308,  n.  8. 

gunalopa,  498,  n.  2. 

guptyai,  73. 

grbhitah,  77. 

grh,  forms  in  bh,  75. 

godiyusi,  79. 

gorfika,  266. 

gras  : abhigidsam,  77. 

gldvah,  acc.  of  glau,  88. 

glai,  with  dative,  870,  n.  3. 

c and  j,  confused  in  MSS., 
302,  n.  1. 

ca  . . , ca,  308,  n.  3. 
cakrval,  ‘ past  ’,  80. 
caks,  vyd-,  248,  n.  2. 
catuhsasUm,  in  nominative,  74. 
canasita,  used  in  address.  111. 
caranyat,  v.  11.  caranyet,  caran- 
ydt,  385,  n.  3. 
cardli,  69,  99,  302,  n.  6. 
ced,  u ced,  92. 
ctsl,  444,  n.  3. 
cyavayali,  103,  415,  n.  2. 

chid,  uc-chindan,  351,  n.  5. 

J,  confused  with  c in  MSS., 
302,  n.  1 ; with  f,  386,  n.  3 ; 
jn  with  ny,  400,  n.  6. 


jagatkdmyd  (instr.),  72. 
jaghndte,  apa-,  to  be  read  in 
KB.  xxviii.  8,  518,  n.  3. 
janadvant,  epithet  of  Agni, 
296. 

Janamejayaka,  diminutive 
form,  79. 

janah,  v.  1.  for  cana,  302,  n.  1. 
janitoh,  active  infinitive,  127, 

n.  8. 

jas,  causitive  gerund  of  (nt- 
jdsya),  187. 

jdgriydt,  doubtful  reading  for 
jdgrydl,  34,  76,  343,  n.  2. 
jdmi  and  jdmi,  at  end  of  com- 
pounds, 73. 

ji : vijigydna,  jijyusita,  jiglsita, 
77. 

jighndte,  apa-,  incorrect  read- 
ing, 618,  n.  3. 
jighyati,  34,  74,  343,  n.  2. 
jijyusitah,  77. 

jive,  misreading  lor  jivet,  296. 
jus,  with  genitive,  83. 
juhavdtha,  75. 
juhfi,  359,  n,  2,  360,  ii.  2. 
jurya,  v.  1.  for  dhlrya,  452, 
n.  1. 

jcsatha,  rare  form  in  a Mantra, 
*517,  n.  1. 

jnapayd,  doubtful  form,  69, 
306,  n.  13. 

jnd,  sam-,  with  dative  and 
locative,  83  ; abhivi-,  with 
participle,  89  ; prajdndtha, 
Ti. 

jy  and  dy,  confusion  of,  77. 
jyoktamdm,  78. 

»ict,  irregular  Sandhi,  71. 

t and  th,  confused  in  MSS., 
224,  n.  7. 

(at,  yatra-tat,  93. 

ial  lad  ill  3 ft,  34,  311,  n.  1. 

tatslhdna,  with  dative,  82  ; 

see  also  etalsthdna. 
tad  etat,  introducing  a quo- 
tation, 103,  n.  3,  508,  n.  5. 
tanvah,  accusative,  73. 
taripjamah,  v.  1.  for  caripynmah, 
380,  n.  1. 

tasmdt,  use  in  sentence  con- 
struction, 96. 
tdsli,  in  an  etymology,  74. 


tithi,  not  known  to  Brah- 
manas,  297. 
tirafcih,  nominative,  73. 
tisthadhvam,  doubtful  reading, 
307,  n.  16. 
tustursamdna,  77. 
tusnim^ansa,  157,  258. 
trayastrinfatyd,  74. 
trayl  vidyd,  meaning  of,  47. 
tridiva,  438,  n.  2. 
tripa^u,  438,  n.  2. 
tripnirusa,  323,  n.  1. 
tredhdvihita,  449,  n.  3. 
iryanikd,  form  of  Dvada9aha, 
60. 

tryaryamd,  469,  n.  1. 

tvad,  used  once  only  (cf.  JB. 

ii.  374),  442,  n.  3. 
tvarisyd7nah,y.  1.  for  cari^dmah, 
380,  n.  1. 

(h  and  t,  confused  in  MSS., 
224,  n.  7. 

daksinu,  derivation  from  daks, 
4'27. 

daksinu,  adverbial,  386,  n.  1 ; 
misreading  for  daksindtn, 
527,  n.  2. 

dd,  with  genitive,  83. 
dddhdra,  76. 

diksitah,  or  adiksiiah,  385,  n.  1. 
diddsiiha,  in  a Mantra,  69. 
dldhdya,  76. 
duruktokta,  117,  n.  IS. 
duhitpuim,  scansion  of,  100. 
duhe,  76. 

dr,  or  dhr,  494,  u.  2. 
dp)la,  139. 

drbh,  alleged  root,  356,  n.  2. 
drf  : adrdk,  74. 
deva,  ‘ king’,  453,  n.  3. 
devajdle,  474,  n.  10. 
devatyd  or  dcvakyd,  anomalous 
form,  79,  611,  n.  3. 
devayajami,  310,  n.  3. 
devavarfnan,  127,  n.  1. 
devasu,  463,  n.  1. 
daiva  veda,  308,  n.  8 ; daya, 
.306,  n.  14. 

dosafti,  in  a Mantra,  69. 
dy,  confused  with  dhy,  522, 
n.  3 ; with/v,  77. 
dydvd,  noin.  feminine,  73,  318. 
dravya,  404,  n.  7. 


Sansh'it  Index 


551 


(Irupada,  63. 

(it'ijanUm,  w.  r.  for  vyonliln, 
451,  n.  2. 

(Ivaiulra,  construction  of,  47. 
flnJpaucafi/an,  74. 

rf/i,  v.sriant  for  t in  Vadliuvala, 
356,  n.  2. 

dhdpayati,  with  instrumental 
only,  82. 

clhdma,  as  opposed  to  pdthas, 
408,  n.  1. 
dhl  : iCulhuya,  76. 
dlir  : diidhiira,  74  ; or  dr,  494, 
n.  2. 

dhrtyai,  73. 

dhvCit,  in  imperative,  69. 

»uj,  use  of,  90,  94  ; v.  1.  for 
ruih,  356,  n.  2,  478,  n.  2. 
na,  among  gods  = om,  136. 
jiabtiayanti,  77. 
nabhyastha,  400,  n.  2. 
namnamnh,  v.  1.  for  anamna- 
muh,  75. 

nah : apinahyuh,  76. 
tUind  frdnidya,  uncertain  sense, 
302,  n.  1. 

ndbheh,  artificial  explanation 
of,  76,  122,  n.  2. 
luthaiva,  beginning  a sentence, 
90. 

nijdsya,  causative  gemnd  of 
nijas,  187. 

ninyuh,  incorrect  reading,  72. 
niniyoja,  wrong  reading  for 
niyuyoja,  30,  34,  76,  303, 
n.  2. 

ninrtta,  225,  n.  11. 
ninrtti,  80,  n.  2,  225,  n.  11, 
465,  n.  7. 
nimrocati,  33. 

nirdgdh,  doubtful  sense,  414, 
n.  2. 

7iirukta,  contrasted  with 
updnfu,  350,  n.  4. 
niruhya,  77. 

nir-md,  with  accusative  and 
nominative,  81. 
nisadvara,  v.  1.  for  nr$admra, 
302,  n.l. 

niskakajdh{i)yah,  scansion  of, 
100.  ’ 

nihnave,  74, 128,  n.  3,  305,  n.  9. 
nihnarate,  w.  r.  for  nihnuvate, 
74,  128,  n.  3. 


ni-hnti,  128,  n.  3,  305,  n.  9. 
nih^dtia,  doiibtful  reading,  30, 

34,  76,  303,  n.  3. 
nihfydna,  correct  reading  for 

the  preceding,  303,  n.  3 
ni : sathnayan,  362,  n.  2. 
ni,  72,  284,  n.  8. 
n'icaistardm,  78. 
nu,  90. 

nrtadrara,  302,  n.  1. 

)ietah,  impossible  reading  in 
AB.  vi.  35,  286,  n.  1,  xi. 
ntd,  construction  with,  94, 
140,  n.  1 , 339,  n.  6,  xii ; per- 
haps to  be  re.ad  in  AB.  vi. 

35,  286,  n.  1. 
neXtyastd,  79. 
iiaivaiva,  90,  286,  n.  8. 
no  . . . na,  90,  285,  n.  2. 
nyubjan,  74. 

nijnnkham,  gerund  of  nydukh, 
77. 

nyunkhayati,  77. 
nyxiHkharndnaka,Ytreseni  parti- 
ciple of  nyuukh  with  affix 
ka,  79,  494,  n.  3,  528,  n.  3. 
no  evdpi,  612,  n.  5. 
mat,  89,  to  be  restored  in 
AB.  ii.  9,  356,  n.  1 ; in 
KB.  xvii.  9,  444,  n.  3. 

p .and  bh,  confused  in  MSS., 
504,  n.  4 ; and  y,  confused, 
251,  n.  2. 

paksa,  paksas,  sense  of,  356, 
n.  3,  387,  n.  2. 
pankOh,  as  nominative,  73. 
pat : dpati,  76. 

pataaga,  name  of  a hymn 
(RV.  X.  177),  491. 
patnyah,  as  accusative,  73. 
pad,  abhisarii-,  with  accusa- 
tive, 83. 

pada,  ‘ word  ’,  80. 
paddvagrdham,  80. 
payasyd,  152. 

parastat,  or  purastdi,  482, 

n.  2. 

pardci,  391,  n.  1. 
pardn,  neuter,  73  ; adverbial, 
343,  n.  1. 
pardncin,  74. 

pari,  sense  of  in  apariditdyai, 
517,  n.  2. 

parigdta,  with  md,  76. 


parigrah'ityan,  suggesteil  read- 
ing for  the  following,  .366, 
n.  4. 

parijigrahisyan,  wrong  form 
for  parijigrahlsan,  3.56,  ii.  4. 
parinmtfuh,  doubtful  re.ading, 
72.  ’ 

pari-rad,  378,  n.  1. 
parirdpa,  152,  n.  3. 
parifrit,  bricks  in  the  Agni- 
cayana,  2.53. 
parifrila,  396,  n.  2. 
parifriyete,  doubtful  form,  77. 
parifesa,  72. 

Parucchepdt,  w.  r.  for  parucche- 
pdh,  478,  n.  1,  xi. 
par>iofar,  alleged  stem,  74, 
291. 

parnasrekd,  dual  in  a Mantra, 
69. 

paryagrahaisam,  irregular  and 
doubtful  form,  76. 
paryajet,  72. 
paryat,  72. 
paryastarat,  80. 
parydna,  72. 
pafcd,  78. 

pafalt,  doubtful  sense  of,  357, 
n.  2. 

pdthas,  as  opposed  to  dhdma, 
408,  n.  1. 

pdthayaii,  api-,  366,  n.  2. 
pidrbhyo,  w.  r.,  356,  n.  2. 
pibavat,  80. 

pufifcalydyanam,  probable 
reading  in  KB.  xxvii.  1, 
508,  n.  5. 
putraka,  79. 
jnmardvrttam,  80. 
punaminrttam,  80. 
punarmrtyu,  only  in  KB.  xxv. 
1,  27,  47,  486;  cf.  in  latest 
part  of  AB.  (viii.  25),  na 
punar  mriyate,  340,  n.  1. 
purasidt,  variant  for  puras, 
307,  n.  3 ; doubtful  sense, 
357,  n.  2 ; w.  r.  for  parastat, 
482,  n.  2. 

purd,  with  ablative,  84  ; with 
presentindicative,85 ; with 
infinitive,  88. 

purusa,  insertion  of  syllables 
of,  in  RV.  iv.  31.  3,  195. 
pe^dh,  petjas,  alternating  in  one 
passage,  171. 


552 


Sanskrit  Index 


paurnamasi,  definition  of,  367, 

n.’2. 

pragrdham,  80. 
pracdrVi,  76,  116,  n.  4. 
prajanayan,  75,  n.  1,  76. 
prajdpati,  confusion  with  pra- 
jdti,  443,  n.  1 ; doubtful 
sense  of,  526,  n.  16. 
prajighyati,  34,  74,  343,  n.  2. 
pyra-m,  with  locative,  82. 
pratapeta,  unusual  reading, 
443,  n.  3. 
pratamdm,  78. 

prati,  apparent  omission  of 
before  prati°,  421,  n.  3. 
pratikdmina,  neuter,  81,  429, 

n.  4. 

prati-khydya,  ‘ foresee  ’,  252. 
pratidadhydt,  wrong  reading 
for  paridadhydt,  400,  n.  6. 
jrratirundhel,  75. 
prati-vadh,  with  genitive,  314 
(vii.  28),  n.  1. 
prative^a,  316  (vii.  32),  n.  1. 
pratifya,  wrong  reading  for 
pradifya,  457. 
pratiithdmya,  77. 
pratisdram,  77,  478,  n.  4. 
pratyaksatamdt,  78. 
praiyagrbhno,n,  75. 
praiyarauisi,  76. 
pratyavaruhya,  77. 
pratyutkramaia,  477,  n.  1. 
pratyuttabhnuran,  74. 
pratyupahava,  of  Achavaka, 
421,  n.  1. 

pradhdnahavlnsi,  361,  n.  1. 
prapad,  formulae  of  recourse, 
408,  n.  1. 

prayate,  doubtful  sense,  255, 

n.  2. 

pravartaniai,  doubtful  form, 

76. 

pravalhya,  286,  n.  2. 
pravibhdvayisanti,  w.  r.  for 
°bibhdvayisanti,  78  (mis- 
printed), 226,  n.  3. 
pravrtdhuti,  408. 
pravUyeran,  doubtful  reading, 

77. 

prafasd,  139. 

prufukrlya,  name  of  a hymn 
(RV.  vii.  .34),  473,  n.  4. 
pratli,  337,  n.  2. 
prasavi,  or  prasalavi,  404,  n.  7. 


prasavya,  sense  of,  404,  n.  7.  j 
prasisaksdni,  wrong  reading,  I 
509.  ' j 

prasisrksdni,  69,  508,  n.  5. 
prasisrksdmi,  508,  n.  5. 
prasuvdn,  false  reading,  452, 
n.  3. 

prasrpsyan,  false  reading,  418, 
n.  2. 

prasrdvayanti,  or  prasrdpayanti, 
77,  .353,  n.  4. 
prahdna,  515,  n.  1. 
prdk,  with  ablative,  84. 
prdgudTici,  late  form,  47,  353, 
n.  5. 

prdcir  udicih,  353,  n.  5. 
prdcya,  probably  false  reading, 
400,  n.  6. 

prdncah,  to  be  restored  for 
prdncam,  375,  n.  4. 
prdna,  386,  n.  2. 
prdnct,  76. 

prdpat,  w.  r.  for  prdpa,  76. 
prdyamya,  386,  n.  2. 
prdvartanta,  209. 
prdvdrksih,  76. 
pluti,  95,  96,  134,  n.  2. 

ph,  confused  with  bh,  viribhita, 
227. 

phatikarana,  450,  n.  3. 
phdlakrstdn,  79. 
phdllkarana,  450,  n.  3. 

badva,  .338,  n.  2. 
balistkatama,  74. 
bahu,  ‘plural  ’,  80. 
bahura,  in  a Mantra,  72. 
bakurdtn,  doubtful  reading, 
442,  n.  2. 
blbMya,  76,  86. 
brhaUtrfiya,  a compound,  483, 
n.  8. 

brhatprstham,  doubtful  if  com- 
pound, 221,  n.  11, 320,  n.  2. 
brahmanah  parimara,  342,  343. 
brdhmana,  ‘ explanation  ’ of 
a ceremony,  34,  127,  378, 
n.  1. 

bru,  with  acc.  of  person  spoken 
of,  384,  n.  3. 

bruydh,  v.  1.  for  brdydt,  70,  606, 
n.  14. 

bh  and  p,  confused  in  MSS., 
604,  n.  4 ; and  y,  408,  n.  1. 


bhaks,  with  genitive,  83. 
bhakfista,  75. 

Bharatarsabha,  72. 

Bharatdm,  (?gen.  pi.),  70, 

n.  1. 

bht : bibhdya,  76. 
bhu  : prabibhdvayisanli,  78,  226. 
bhutih,  doubtful  reading  and 
sense,  300,  n.  8. 
bhumi,  forms  of,  73. 
bhuh,  bhuvah,  svar,  use  of  these 
formulae,  167,  161,  255. 
bhr : samjabhruh,  74. 
bhrdtrmjahd,  as  neut.  noin.,  75. 
bhrdtrvyah,  or  {a)bhrdtrvyah, 
405,  n.  8. 

m and  n,  variation  of  in 
readings,  303,  n.  10,  304, 
n.  5,  608,  n.  5 ; mdpagdb, 
306,  n.  10 ; omission  of, 
414,  n.  4. 

matya,  189,  410,  n.  4. 
mad,  represented  by  modaiva, 
429,  n.  3,  433,  n.  5. 
man,  with  participle,  89 ; with 
adjective,  414,  n.  2. 
manusyardjndm,  79. 
manorathdh,  w.  r.  for  anora- 
thdh,  102,  202,  n.  2. 
martya,  w.  r.  for  matya,  410, 
n.  4. 

■mahdnagni,  w.  r.  for  °nagnt, 

71. 

mahdrdtra,  357,  n.  6. 
mahdhna,  357,  n.  6. 
md,  with  injunctive,  76,  88, 
90,  93  ; variant  for  na,  306, 
n.  10. 

md : mimet,  76. 
mitrakrtyd,  instrumental,  72. 
mimet,  75. 

muc  ; passive  forms  from,  77  ; 

see  also  atimoksamana. 
muitl  At,  78. 

Mucipa,  V.  1.  for  Mutiba,  807, 
n.  2. 

medh(i)ydn,  scansion  of,  100. 
menimahe,  609,  n.  6. 
menjan,  212. 

y and  j,  confused  in  MSS., 
299,  n.  4,  400,  n.  6 ; and 
p,  confused  in  MSS.,  251, 
n.  2. 


SanskHt  Index 


553 


I/a,  construction  of  clauses 
with,  81. 

j/aj',  middle  and  active,  &c.,85. 
yajuimatyah,  bricks,  263. 
yat,  sense  of,  117,  n.  2. 
yat  kirhcitkayn,  84. 
yatra,  denoting  occasion,  93. 
yatha,  in  clauses  of  com- 
parison, 69,  92,  93 ; possibly 
with  a relative  ^yathd  yas  or 
yathdyas),  93,  471,  n.  1. 
yathakdmapraydpyah,  77,  315, 
n.  2. 

yathdyatham,  v.  1.  for  yathd- 
yatanam,  401,  n.  2. 
yathopapd'lam,  77. 
yad,  constructions  with,  92, 
94,  96,  96,  97,  299,  n.  2. 
yadi,  92  ; curious  use  of,  493, 
n.  8 ; sa  yadi,  89,  316,  n.  1, 
355,  n.  1 ; yadi  na,  88,  xi. 
yady  a,  a misreading  for  yady 
u,  78,  293. 

yafos  klriim,  in  a Mantra,  72. 
yasmdt . . . hi,  127,  n.  4. 
yd ; yathdkdmapraydpya,  77. 
ydtayan,  76,  88,  116,  n.  4. 
yamaki,  608,  n.  5. 
ydvalkdmatn,  89. 
ydvada?iam,  463,  n.  2. 
yuktavat,  80. 
yuj  : niniyoja,  74. 
yunjdnavat,  80. 
ytivam,  74. 

yusme,  unnecessary  conjectui'e 
for  yu^dn,  308,  n.  6. 
yeyajSmahah,  78. 
ye  yajdmahe,  360,  361. 
yoni,  forms  of,  73. 
yotan,  ‘ feminine  ’,  80. 

r,  preference  for  in  AB.,  72  ; 

lingualizing  effect,  71. 
raksobhdsah,  139. 
rajatdh,  v.  1.  for  rafandh,  386, 
n.  8. 

raiavat  or  rafhavat,  80,  224, 
n.  7. 

raihaniaram,  w.  r.  for  rdthan- 
taram,  483,  n.  4. 
rardtyd,  131. 

rofandh,  v.  1.  for  rajatdh,  386, 
n.  3. 

rdjakartdrah,  79. 
rdjaputra,  306,  n.  13. 

70  [h.o.s.  ss] 


rdjamdira,  27. 

rdjd,  V.  1.  for  aidjd,  338,  n.  4 ; 

manupjardjfldm,  79. 
rdthantaram,  correct  reading 
for  rathantaram,  483,  n.  4. 
riricdna,  perfect  participle,  77. 
ru,  ‘ cry  ’ and  ‘cut’,  69,  140. 
rudriya,  substituted  for  rudra, 
186,  n.  3. 

rudh  : pratinmdhel,  76. 
rebhati,  127,  n.  4. 
romdni,  72. 

2 and  r confused,  426,  n.  1, 
447,  n.  5. 
lajjamdna,  46. 
lipsitavyam,  77. 
lokete,  46. 

lomafena  (M  ; cf.  dlebhantah  in 
KB.  xvii.  9),  or  romafena, 
425,  n.  1. 

vacasd,  606,  n.  6. 
vad  : ava-,  with  genitive,  83  ; 
pari-,  with  accusative,  378, 
n.  1 ; vdydsam,  75  ; anupra- 
vadistna,  anuvddi^a,  76. 
vadutyah,  76. 

vaddvada,  probably  intensive 
in  sense,  300. 
vadh,  with  prati,  314,  n.  1. 
vayam,  plural  of  majesty,  356, 
n.  2. 

varisi/dmah.Y.  1.  for carisydmah, 
380,  n.  1. 
varna,  ‘ letter  80. 
vasat  call,  168,  206,  361,  n.  4, 
623,  625. 

vasatkaravat,  427,  n.  2. 
Vasathdra,  as  a deity,  147. 

VOS,  with  locative,  83. 
vah  : mAwsi,  77  ; sarhvahdrahai, 
341,  n.’  1. 

vd,  ‘ or  ’,  90,  405,  n.  8,  415, 
n.  3,  437,  n.  5. 

vd  = rat,  89,  415,  n.  3,  437, 
n.  5. 

vdjavant,  149,  n.  7. 
vdjina,  offerings,  367,  n.  1, 
371,  n.  1. 
vdt,  247,  248. 
vdtdpi,  512,  n.  4. 
vdnto  na  nirvdnti,  correct  read- 
ing of  avdnco  ’nunirvdnci, 
388,  n.  1. 


vdrayadhvdt,  in  a Mantra,  69. 
vdva,  89. 
vdvdtd,  178,  n.  2. 
vi-gd,  with  accusative,  422, 
n.  4. 

vicaktana,  used  in  address, 

111.’ 

vkhanddh,  neuter,  73. 
vijajtluh,  necessary  correction 
in  KB.  xxviii.  1,  614,  n.  2. 
vijigydna,  perfect  participle, 
77. 

vijill,  or  avijiCi,  309. 
vij%dtah,  or  avijiidiah,  390, 

n.  9. 

vitardm,  needless  conjecture 
for  vi,  304,  n.  20. 
vidmasi,  in  a verse,  69. 
vidre,  76. 

vibhaktayah,  force  of,  349,  n.  1. 
vibhdga,  in  lieu  of  vibhakti,  a 
sign  of  later  date,  290. 
vimathnate,  v.  1.  for  vibadhnate, 
515,  n.  1. 

vimadan,  75,  471,  n.  3,  477, 
n.  1. 

vimrdh,  365,  n.  3. 
viriphitam,  80. 

viribhita  (cf.  M’s  reading  dle- 
bhantah in  KB.  xix.  7),  227, 
n.  2. 

vivdcana,  308,  n.  5. 
vividdna,  perfect  participle, 
77,  253,  n.  1. 
vifeta,  225,  n.  11. 
vispandamdnam,  v.  1.  for  vis- 
yandamdnam,  251,  n.  2. 
visransata,  74. 
viharana,  440,  n.  2. 
viharanta,  74. 
vihrte,  496,  n.  1. 
vi-hve,  305,  n.  7. 
viva,  72,  90. 

vrj : prdvdrkslh,  76  ; see  also 
vrnjiyam, 
vrdhanvat,  80. 

vrnjiyam,  doubtful  form,  34, 
’ 69,  75. 

vrsan,  ‘ masculine  ’,  80. 
veda  daiva,  308,  n.  8. 
vedl,  in  cpd.,  72;  vedeh,  abl., 
73. 

vend  sevant,  618,  n.  2. 
vai,  construction  of  clauses 
with,  95,  97. 


554 


Sanskrit  Index 


vau  = yonder  sun,  169. 
vausat,  861,  n.  4,  397,  n.  2. 
vyaksarena,  w.  r.  for  viksarena, 
79,  511,  n.  3. 

vyantan,  to  be  restored  for 
dyantdn,  351,  n.  2. 
vyapanayitum,  doubtful  form, 
34,  77,  291. 
vyd-caks,  248. 

vyahanasyd,  used  of  verses, 
287. 

vyahavam,  188. 
vydhvayita,  75. 

vyudha,  form  of  Dvada9aha, 
59-61,  467,  n.  3,  511,  n.  1, 
513,  n.  1. 
vyudhachandas,  59. 
vyuha,  217,  n.  1. 
vli : pravliyeran,  77. 

f and  j,  confused  in  MSS., 
386,  n.  3. 

fans,  sense  of,  187,  n.  1,  436, 

n.  8. 

fansdmo  daivom,  as  dkdva,  172, 
189,  n.  2. 

fansista,  81,  taken  as  3rd 
person  singular  by  Sayana, 
282. 

fanstavya,  77. 

fanstvd,  w.  r.  for  fastvd,  77. 
fatdyu,  variant  of  fatdyus,  73. 
fanaistardm,  78. 
famitr,  euphemistic  use  of, 
406,  n.  3. 
faydsai,  73. 
garabha,  140. 

gala,  dual  in  a Mantra,  69, 
139,  n.  3. 

galya,  part  of  arrow,  126. 
gagvat,  90,  120,  n.  2. 
fastvd,  w.  r.  for  gastd  (cf. 
vdsrstd),  483,  n.  1 ; correct 
reading  for  fanstvd,  77. 
fithirdni,  72. 

fi : fere,  faydsai,  agayat,  75. 
fundslrau,  375,  n.  1. 
fufruma,  69. 

futma  or  gusman,  at  end  of 
compounds,  see  Soma9us- 
man,  336;  Vrsa9U8ma, 
366. 

gepas,  477. 

fere,  69,  76. 

fo  : nihg{^y)dna,  76. 


gonsdmo  daiva,  429,  n.  3,  433, 

n.  5. 

gocatyah,  76. 
graddkddeva.  355,  n.  3. 
gratnanam,  v.  1.  for  gremanam, 
303,'  n.  7. 
gri : parigriyete,  77. 
friia,  V.  1.  for  srta,  445,  n.  3. 
gritavat,  80. 
gri,  forms  of,  73. 
gresthin,  308,  n.  6,  374,  n.  2. 
graisViya,  308,  n.  8. 
f»d,  or  agvd,  298,  n.  2. 

s and  kh,  interchange  of,  356, 

n.  5. 

s and  sy,  interchange  of  (cf. 
s and  sy,  299,  n.  6),  303, 
n.  9,  356,  n.  4. 

tayadhvam,  w.  r.  in  Lindner’s 
text,  517,  n.  1. 
sai  *=  the  six  (seasons),  169. 
saUrincatam,  74. 
sastih,  as  accusative,  74,  290. 

s and  sy,  confused  in  MSS., 
299,  n.  6. 

sa,  as  quasi  particle,  84 ; re- 
suming subject  in  auacolu- 
thon,  81 ; contraction  in  a 
verse,  100  ; so,  erroneously 
read  for  yo,  254,  n.  1 ; 
omitted,  404,  n.  7. 
sa  yadi,  84,  315,  n.  1, 355,  n.  1. 
samydjye,  110,  n.  1,  365,  n.  3. 
samlokeie,  46. 
samvahdvahai,  341,  n.  1. 
sam-gans,  509,  n.  3. 
samsthdpayan,  74 ; sarhsthd- 
payiseyuh,  492,  n.  6,  xii. 
samgatdm,  doubtful  form,  384, 
n.  3. 

saciva,  46. 
samjahhruh,  75. 
sathjnapaya,  euphemistic  use 
of,  406,  n.  3. 

sam-jnd,  with  dative  and  lo- 
cative, 83. 

samjndndnesu,  w.  r.  for  sam- 
jndnam  esu,  70,  307,  n.  16. 
sattamam,  v.  1.  saptamam,  467, 
n.  3. 

Sattrasya  rddhi,  613. 
saptatim,  apparently  as  nomi- 
native, 74. 


samagrbhndi,  75. 
samavadyati,  407,  n.  2. 
samindhvam,  possible  reading 
for  samiddham,  444,  n.  3. 
samistayajunsi,  311,  n.  1. 
samudantam,  251,  n.  2. 
samudha,  form  of  Dvada9aha, 
59-61,  511,  n.  1,  513,  n.  1 ; 
samulhd,  w.  r.,  473,  n.  6. 
sarh-pd,  middle  of,  with  in- 
strumental, 86. 
sarhpddayiseyuh,  an  impossible 
form  (cf.  pravibhdvayisanti), 
492,  n.  6. 

samrdj,  used  probably  of 
fellow  sacrificers,  398,  n.  4. 
sardtayah,  origin  of,  308, 

n.  7. 

sayate,  ‘ go  ’,  Dhatupatha  root, 
possible  source  of,  517,  n.  1. 
sarpardjni,  irregular  use  of, 
611,  n.  2. 

Sarvacaru,  perhaps  a place 
name,  259,  519. 
sarvasvajaina,  67,  n.  7. 
sarvahari,  a hymn  (RV.  x.  96), 
79. 

saloma,  321,  n.  2. 
sasrjdna,  77. 

sahasrdyu,  variant  of  sahasrd- 
yus,  73. 

sddku,  188,  n.  7. 
sdmndyya,  361,  n.  1. 
sdma,  sdman,  derivative  of, 
179. 

sdmdjye,  doubtful  reading, 
431,  n.  2. 

sdmndhuka,  irregular  form 
(JAOS.  xxxi.  105),  30,  34, 
79. 

sarpardjni,  irregular  form, 
611,  n.  2. 

sic : abhisisicdna,  77 ; asicd- 
mahai,  76. 
sisdsatyah,  76. 

Sira,  376,  n.  1. 
su,  use  of,  79. 

sudhdydin,  33,  190,  n.  2,  196, 

n.  2. 

sunvat,  doubtful  sense,  421, 
n.  2. 

su  mat  pad  vag  de,  152. 
subrahmanyd,  618,  n.  8. 
suriifdt,  doubtful  word,  366, 

n.  2. 


Sanskrit  Index 


555 


suUfal,  conjectural  restora- 
tion, 355,  n.  2. 
suhrriayam,  804,  n.  10. 
sutyanyauga,  446,  n.  8. 
sr : pransdram,  77  ; srla,  v.  1. 

for  frita,  445,  n.  3. 
srj : prasisrksdni,  509. 
sairdvalt,  suggested  reading 
for  sa  irdvafi,  299,  n.  4. 
sevatii,  518,  n.  2. 
startacai,  infinitive,  77. 
stomakrntalratdyai,  doubtful 
sense,  496,  n.  3. 
sioniebhih,  unique  form  for 
prose,  72. 
sthana,  69. 

sthd,  with  double  dative,  70, 
82  ; pratitisthdt,  samtistMtai, 
75. 

sthitavat,  80. 


spand  or  syand,  252. 
sprdh,  with  locative,  348,  n.  1.  I 
stnasi,  in  anusmasi,  68,  75.  ^ 

srucau,  359,  n.  2.  | 

svadayati,  77.  [ 

svaravifesa,  sense  of,  80,  n.  2,  1 

225,  n.  11.  I 

svid,  in  kah  svid,  84  ; kirn  svid  \ 
. . . aho  svid,  90.  j 

h and  s,  confused  in  MSS.,  i 

520,  u.  6.  I 

ha  vd  apt  (misprinted  iha  vd  j 
apt  in  Lindner’s  ed.),  89. 
ita  sma,  with  present  indica- 
tive, 85 ; with  imperfect 
and  perfect,  xi ; with  iti, 
preceding  a gerund,  301, 
n.  11. 

hart  : nirhanan,  75  ; ahanat, 


75 ; apa-jaghnire,  misread 
jajtlire,  xii. 

hania,  with  subjunctive,  86, 
304,  n.  5. 

haratai,  doubtful  reading  for 
hardtai,  75. 

hariha,  wrong  reading,  440, 
n.  2. 

haiifkrt,  381,  n.  1. 
harispahkti,  sacrifice  of  five 
oblations,  152,  418,  n.  1. 
hi,  repeated,  90 ; yad  . . . hi, 
95  ; yasmdt  . . . hi,  127,  n.  4. 
hinah,  misreading  for  hinaii, 
449,  n.  2. 
hut,  358,  40a 
hr : ahrndt,  75,  477,  n.  2. 
hr  : samjabhruh,  75. 
hotr,  etymology  of  the  word, 

ilO. 


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Volume  1.  Jataka-Mala.  Stories  of  Buddha’s  former  incarnations.  By  Arya  Qura. 
Critically  edited  in  the  original  Sanskrit  (Nagarl  letters)  by  Hendrik  Kern, 
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Pages,  270.  Royal  8°.  Price,  ^3.  (Translation  by  Speyer,  London,  1895,  Frowde.) 

Volume  2.  Sankhya-Pravachana-Bhashya,  or  Commentary  (Bhashya)  on  the 
Exposition  (Pravachana)  of  the  Sankhya  philosophy.  By  Vijnana-Bhikshu.  Edited 
in  Sanskrit  (Roman  letters)  by  Richard  Garbe,  Professor  in  the  University  of 
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Volume  3.  Buddhism  in  Translations.  Passages  selected  from  the  Buddhist  sacred 
books,  and  translated  from  the  original  Pali  into  English,  by  Henry  Clarke 
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The  first  chapter  gives  the  picturesque  and  touching  Buddha-legend ; the  last 
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Volumes  5 and  6.  Brhad-Devata  (attributed  to  Qaunaka),  a summary  of  the  deities 
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Volume  9.  The  Little  Clay  Cart  (Mrc-chakatika).  A Hindu  drama  attributed  to 
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Volume  10.  Vedic  Concordance : being  an  alphabetic  index  to  every  line  of  every 
stanza  of  the  published  Vedic  literature  and  to  the  liturgical  formulas  thereof,  that 
is,  an  index  (in  Roman  letters)  to  the  Vedic  mantras,  together  with  an  account  of 
their  variations  in  the  different  Vedic  books.  By  Professor  Maurice  Bloomfield, 
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Hertel.  1915.  Pages,  160.  Royal  8°.  Price,  $2. 

The  Panchatantra.  For  two  thousand  years  and  more,  the  tales  of  the  Panchatantra 
have  instructed  and  delighted  the  Hindus.  It  was  the  Panchatantra  that  fonned  the 
basis  of  the  studies  of  the  immortal  pioneer  in  the  field  of  comparative  literature. 


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Theodor  Benfe3^  From  the  PaSchatantra,  through  translations  of  translations,  have 
come  some  of  the  most  notable  books  of  mediaeval  Europe,  such  as  the  Directorium 
(1270)  of  John  of  Capua,  the  Buch  der  Beispiele  (1483),  and  so  on,  down  to  that  gem 
of  racy  Tudor  English,  the  translation  (1570)  of  Doni  by  Sir  Thomas  North  (repi-inted 
by  J.  Jacobs,  London,  1888). — The  Hindus  have  a waj^  of  emboxing  a second  story 
into  the  first,  a third  into  the  second,  and  even  a fourth  into  the  third.  The  result 
is  confusing.  These  emboxments  are  here  shown  in  an  ingenious  and  self-explaining 
way,  by  putting  into  the  margin  veitical  wavy  lines,  single  or  double  or  triple,  as  the 
case  may  be.  Thus  the  continuation  of  an  interrupted  story  is  found  at  a glance. 

Volume  15.  Bharavi’s  poem  Kiratarjuniya  or  Aijuna’s  combat  with  the  Kirata. 
Translated  from  the  original  Sanskrit  into  German  and  explained  by  Carl  Cappeller, 
Professor  at  the  University  of  Jena.  1912.  Pages,  231.  Royal  8°.  Price,  $2. 

The  subject-matter  is  taken  from  the  Maha-Bharata.  The  Kirata  or  mountaineer 
is  the  god  Shiva  in  disguise.  A valuable  introduction  and  various  other  useful 
additions  are  given. 

Volume  16.  The  9akuntala,  a Hindu  drama  by  Kalidasa:  the  Bengali  recension 
critically  edited  in  the  original  Sanskrit  and  Prakrits  by  Richard  Pischel,  late 
Professor  of  Sanskrit  at  the  University  of  Berlin. 

The  masterpiece  of  the  literature  of  India.  Pischel  died  in  1908.  Under  many 
difficulties,  the  book  (all  except  a couple  of  sheets)  was  beautifully  printed  by 
Kohlhammer  of  Stuttgart.  Then  came  the  world-conflagration.  We  may  yet  hope 
to  complete  and  issue  the  book. 

Volume  17.  The  Yoga-system  of  Patanjali,  or  the  ancient  Hindu  doctrine  of  con- 
centration of  mind : embracing  the  Mnemonic  Rules  (Yoga-sutras)  of  Patanjali,  the 
Comment  (Bhashya)  attributed  to  Vyasa,  and  the  Explanation  (Tattva-vai9aradl)  of 
Vachaspati-Mi9ra : translated  from  the  original  Sanskrit  by  James  Haughton 
WooDSjProfessor  of  Philosophy  at  Harvard  University.  1914.  Pages,  422.  Royal  8°. 
Price  ?4. 

The  Comment  is  the  oldest  systematic  exposition  of  Yoga-doctrine,  written  in 
Sanskrit,  that  we  possess.  Although  the  book  consists  of  three  separate  works,  these 
are  so  distinguished,  one  from  another,  by  differences  of  type  and  other  devices,  that 
the  general  impression  is  one  of  admirable  clearness. 

Volumes  18  and  19.  The  Veda  of  the  Black  Yajus  School,  entitled  Taittiriya 
Samhita.  Translated  from  the  original  Sanskrit  prose  and  verse,  with  a running 
commentary.  By  Arthur  Berriedale  Keith,  D.C.L.  (Oxford),  of  the  Inner 
Temple,  Barrister-at-law,  and  of  His  Majesty’s  Colonial  Office,  sometime  Acting 
Professor  of  Sanskrit  at  the  University  of  Oxford,  Author  cf  ‘ Responsible  Government 
in  the  Dominions  ’.  Volume  18,  kandas  I-III ; volume  19,  kandas  IV-VII.  1914. 
Pages,  464-1-374=838.  Royal  8°.  Price,  ?7.  Not  sold  separately. 

This  work,  in  spite  of  its  large  extent,  is  notable  for  its  well-rounded  completeness. 
The  entire  text  is  translated.  The  commentary  runs  pari  passu  with  the  version,  and 
is  presented  with  the  utmost  typographical  perspicuity.  An  elaborate  introduction 
is  given,  treating  of  the  relation  of  this  text  to  kind  red  _texts,  its  contents,  language 
style,  and  date  (‘about  600  b. c.’),  and  the  religious  ritual  of  ancient  India. 


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Volumes  20  and  24.  Rig- Veda  Repetitions.  The  repeated  verses  and  distichs  and 
staiiza.s  of  the  Rig-Veda  in  systematic  presentation  and  with  critical  discussion.  By 
Professor  Maurice  Bloomfield,  of  the  Johns  Hopkins  University,  Baltimore. 
Volume  *20  contains  Part  1 : The  repeated  pas.sages  of  the  Rig-Veda,  systematically 
presented  in  the  order  of  the  Rig-Veda.  Volume  24  contains  Part  2 : Comments  and 
classifications  from  metrical  and  lexical  and  grammatical  points  ol  view,  and  from 
the  point  of  view  of  the  themes  and  divinities  of  the  repeated  passages.  1916.  Pages, 
508-1-206=714.  Royal  8°.  Price,  $5.  Not  sold  separately. 

This  work  is  the  first  of  three  natural  sequels  to  Bloomfield’s  great  Vedic  Con- 
cordance: 1.  The  Rig-Veda  Repetitions ; 2.  The  Reveree  Concordance  ; 3.  The  Vedic 
Variants.  A draft  of  the  second  has  been  actually  prepared  by  Bloomfield.  And  he 
and  Edgerton  have  in  hand  the  first  draft  of  the  third,  a systematic  presentation  and 
critical  discussion  of  the  variant  readings  of  the  Vedic  texts.  The  aim  of  this  work 
on  the  Repetitions  is  to  help  us  to  understand  the  oldest  religious  document  of  Indo- 
European  antiquity. 

Volumes  21  and  22  and  23.  Rama’s  Later  History,  or  Uttara-Rama-Charita,  an 
ancient  Hindu  drama  by  Bhavabhuti.  Critically  edited  in  the  original  Sanskrit  and 
Priikrit,  with  an  introduction  and  English  translation  and  notes  and  variants,  &c. 
By  Shripad  Krishna  Belvalkar,  Graduate  Student  of  Harvard  University. 
(Now,  1920,  Professor  of  Sanskrit  at  Deccan  College,  Poona,  India.) 

Dr.  Belvalkar,  when  returning  to  India  in  1914  from  his  studies  at  Harvard,  shipped 
his  manuscript-collations  and  other  papers  and  his  books  by  the  German  freighter, 
Fangturm.  In  August,  1914,  the  Fangturm  was  interned  at  the  port  of  Palma, 
Balearic  Islands.  In  1919,  she  was  released.  In  May,  1920,  Dr.  Belvalkar  recovered 
his  papers. 

Volume  21  was  issued  in  1915,  complete. 

Of  volume  22,  the  first  92  pages,  containing  the  text  of  the  whole  play,  have  been 
in  print  since  January,  1915,  awaiting  for  over  five  and  one  half  years  the  recovery  of 
the  materiiil  for  the  rest  of  the  book. 

Of  volume  23,  the  material  included  collation-sheets  giving  the  readings  of  manu- 
scripts from  widely-separated  parts  of  India,  from  Nepal  to  Madras,  from  Calcutta  to 
Bombay.  In  spite  of  the  generous  assistance  of  His  Majesty’s  Secretary  of  State  for 
India  in  Council,  the  work  of  getting  the  loan  of  these  mss.  was  so  great  that  it 
seemed  best  not  to  try  to  do  it  again,  but  to  await  the  release  of  the  Fangturm. — 
There  is  hope  now  that  volumes  22  and  23  may  be  issued. 

Volume  21.  Rama’s  Later  History,  &e.  Part  1.  Introduction  and  translation. 
(Prefixed  is  a convenient  s}noptic  analysis  of  the  play.  The  introduction  treats  of 
Bhavabhuti's  life  and  date  and  works,  and  includes  a summary  of  the  Rama-story  as 
given  by  the  Ramayana.  Lanman  adds  an  essay  entitled  ‘A  method  for  citing 
Sanskrit  dramas.’  The  method  is  very  simple  and  practical.)  1915.  Royal  8°. 
Pages,  190.  Price,  $2. 

Volume  22.  Rama’s  Later  History,  &c.  Part  2.  The  text,  with  index,  glossaries, 
&c.  (This  was  printed  at  Bombay,  with  the  exquisitely  beautiful  type,  newly  cast 
for  this  work,  of  Javaji’s  Nirnaya  Sagaia  Press,  and  upon  paper  made  at  Oxford  for 
this  edition.  Each  Prakrit  speech  is  followed  by  the  Sanskrit  version  in  immediate 
sequence.)  See  above.  ' 


HARVARD  ORIENTAL  SERIES 


Voliime  23.  Rama’s  Later  History,  &c.  Part  3.  Explanatory  and  critical  epilogue. 
(Critical  account  of  the  Manuscripts.  Running  expository  comment.  The  variant 
readings  of  the  mss.  The  typographical  ‘ make-up  ’ of  Comment  and  Variants  into 
pages  is  such  that  they  go  pari  passu.  These  epilegomena  close  with  an  essay  on  the 
two  text-traditions  of  the  play,  a time-analysis,  a note  on  the  Hindu  stage,  &c.)  See 
above. 

Volume  24.  Rig-Veda  Repetitions.  Parts  2 and  3.  By  Professor  Bloomfield. 
Described  above,  with  volume  20. 

Volume  25.  Rig-Veda  Brahmanas  : The  Aitareya  and  Kausitaki  Brahmanas  of  the 
Rig-Veda.  Translated  from  the  original  Sanskrit.  By  Arthur  Berriedale  Keith, 
D.C.L.,  D.  Litt.,  of  the  Inner  Temple,  Barrister-at-law,  Regius  Professor  of  Sanskrit 
and  Comparative  Philology  at  the  University  of  Edinburgh.  1920.  Pages,  567. 
Royal  8°.  Price,  85. 

The  Vedic  litemture  falls  into  three  clearly  sundered  groups  : the  Vedic  hymns  or 
Mantras;  the  Brahmanas,  ‘the  priestlies  ’ or  ‘priestly  (discourses)’;  and  the  Sutras. 
Keith  thinks  that  the  Aitareya  is  not  later  than  600  B.  c.  The  plan  of  the  work  is 
like  that  of  volumes  18-19 : elaborate  introduction ; translation ; running  comment 
on  the  same  page.  The  skill  of  the  priestly  story-tellers  is  at  its  best  in  the  splendid 
legend  of  ^unal;9epa  (threatened  sacrifice  of  son  by  father : cf.  Isaac,  Iphigeneia, 
Phrixos).  Despite  the  pseudo-profundity  and  puerility  of  the  Brahmanas,  they  are  of 
genuine  significance  to  the  student  of  Hindu  antiquity,  social  and  religious.  And 
they  are  in  fact  the  oldest  Indo-European  prose  extant. 

Volumes  26  and  27.  Vikrama’s  Adventures,  or  The  Thirty-two  Tales  of  the 
Throne.  A collection  of  stories  about  King  Vikrama,  as  told  by  the  Thirty-two 
Statuettes  that  supported  his  throne.  Edited  in  four  diffei’ent  recensions  of  the 
Sanskrit  original  (Vikrama-charita  or  Sinhasanadvatrin5aka)  and  translated  into 
English  with  an  introduction,  by  Franklin  Edgerton,  Assistant  Professor  of 
Sanskrit  at  the  University  of  Pennsylvania.  Nearly  ready. 

Vikrama’s  Adventures  is  one  of  the  most  famous  story-books  of  mediaeval  India. 
Vikrama  is  a kind  of  Hindu  King  Arthur,  an  example  for  real  kings.  Edgerton  hopes 
that  his  work  may  prove  suggestive  as  a model  for  students  of  comparative  literature. 
The  text  of  each  of  the  four  recensions  is  printed  in  horizontally  parallel  sections,  so 
that  each  page  contains  those  parts  which  correspond  to  each  other  in  substance. 
And  the  translation  is  treated  in  like  manner.  Comparisons  are  thus  facilitated  to 
a degree  never  before  attained  in  a work  of  this  kind. 

From  all  this,  Edgerton  reconstructs,  with  some  detail,  and  with  reasonable 
certainty,  the  original  work  from  which  the  current  versions  are  derived.  This  he 
presents  in  the  form  of  a Composite  Outline,  the  concrete  solution  of  a problem 
in  literary  genetics. 

Volumes  28  and  29  and  30.  Buddhist  Legends.  Translated  from  the  original 
Pali  text  of  the  Dhamma-pada  Commentaiy,  by  Eugene  Watson  Burlingame, 

' Fellow  of  the  American  Academy  of  Arts  and  Sciences,  sometime  Harrison  Fellow 
for  Research  at  the  University  of  Pennsylvania  and  Johnston  Scholar  in  Sanskrit  at  the 
Johns  Hopkins  University  and  Lecturer  on  Pali  at  Yale  University.  1921.  Pages, 
362-f-370-f  378  = 1110.  -Royal  8°.  Not  sold  separately.  Price,  815. 

Dhamma-pada,  or  Way  of  Righteousness,  is  the  name  of  one  of  the  canonical  books 


HARVARD  ORIENTAL  SERIES 


of  the  Buddhist  Sacred  Scriptures.  It  consists  of  423  stanzas.  These  are  reputed  to 
be  the  very  words  of  the  Buddha  himself.  The  Dhamma-pada  Coramentai-y,  composed 
by  an  unknown  author  in  Ceylon  about  450  a.  d.,  purports  to  tell  the  circumstances 
under  which  Buddha  uttered  each  one  of  these  stanzas.  In  telling  them,  it  narrates 
299  stories  or  legends.  These  stories  are  the  preponderating  element  of  the 
Commentary,  and  it  is  these  which  are  here  translated. 

In  style  and  substance  the  tales  resemble  those  of  the  famous  Jataka  Book,  the 
Buddhist  Acta  Sanctorum,  a counterpart  of  the  Legends  of  the  Christian  Saints. 
And  they  present  many  parallels  to  well-known  stories  of  mediaeval  literature. 
Oriental  and  European.  For  comparative  study  of  such  parallels  (a  most  inviting 
task).  Doctor  Burlingame’s  Synopses,  clear  and  brief,  will  prove  a very  great 
convenience.  His  vigorous  diction  suggests  familiarity  with  such  ‘ wells  of  English 
undefyled  ’ as  the  Bible  and  the  Book  of  Common  Prayer.  The  work  gives  a vivid 
picture  of  the  everday  life  of  the  ancient  Buddhists— monks,  nuns,  lay  disciples.  It  is 
thus,  incidentally,  an  admirable  preparative  for  the  study  of  the  more  difficult  Buddhist 
books  in  the  original.  As  especially  attractive  stories  may  be  cited : Lean  GotamI 
seeks  mustard-seed  to  cure  her  dead  child ; Murder  of  Great  Moggallana ; Buddha 
falsely  accused  by  Chincha ; the  Hell-pot.  A critical  and  historical  introduction  is 
prefixed.  .\t  the  end  is  an  intelUyent  index. 


Date  Due 


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■mp**in 

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Rigveda  Brahanas:  the  Aitareya  and 


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